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ARTICLE 4: The Social Order 1.
The Centrality of the Human Person I. The Centrality of the Human Person 118.
The cardinal point of this teaching is that individual men are necessarily
the foundation, cause, and end of all social institutions. We are
referring to human beings, insofar as they are social by nature,
and raised to an order of existence that transcends and subdues
nature. 119.
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. 120.
Man, in keeping with the openness of his spirit within and also
with the many diverse needs of his body and his existence in time,
writes this personal history of his through numerous bonds, contacts,
situations, and social structures linking him with other men, beginning
to do so from the first moment of his existence on earth, from the
moment of his conception and birth. Man, in the full truth of his
existence, of his personal being and also his community and social
being, in the sphere of his own family, in the sphere of society
and very diverse contexts, in the sphere of his own nation or people
(perhaps still only that of his clan or his tribe), and in the sphere
of the whole of mankind this man is the primary route the Church
must travel in fulfilling her mission: he is the primary and fundamental
way for the Church, the way traced out by Christ himself, the way
that leads invariably through the mystery of the Incarnation and
the Redemption. 121.
The foundation and goal of the social order is the human person,
as a subject of inalienable rights which are not conferred from
the outside but which arise from the person's very nature.... Likewise,
the person is not merely the subject of social, cultural, and historical
conditioning, for it is proper to man, who has a spiritual soul,
to tend towards a goal that transcends the changing conditions of
his existence. No human power may obstruct the realization of man
as a person.
122.
A civic society is to be considered well ordered, beneficial and
in keeping with human dignity if it is grounded on truth. As the
Apostle Paul exhorts us: Away with falsehood then; let everyone
speak out the truth to his neighbor; membership of the body binds
us to one another (Eph 4:25). This will be accomplished when each
one duly recognizes both his rights and his obligations towards
others. 123.
The Supreme good and the moral good meet in truth: the truth of
God, the Creator and Redeemer, and the truth of man, created and
redeemed by him. Only upon this truth is it possible to construct
a renewed society and to solve the complex and weighty problems
affecting it, above all, the problem of overcoming the various forms
of totalitarianism, so as to make way for the authentic freedom
of the person. Totalitarianism arises out of a denial of truth in
the objective sense. If there is no transcendent truth, in obedience
to which man achieves his full identity, then there is no sure principle
for guaranteeing just relations between people. Their self interestas
a class, group or nation would inevitably set them in opposition
to one another (CA, n. 44). 124.
First among the rules governing the relations between States is
that of truth. This calls, above all, for the elimination of every
trace of racism, and the consequent recognition of the principle
that all States are by nature equal in dignity. Each of them accordingly
is vested with the right to existence, to self development, to the
means fitting to its attainment, and to be the one primarily responsible
for this self development. Add to that the right of each to its
good name, and to the respect which is its due. 125.
In the light of faith, solidarity seeks to go beyond itself, to
take on the specifically Christian dimension of total gratuity,
for giveness and reconciliation. One's neighbor is then not only
a human being with his or her own rights and a fundamental equality
with everyone else, but becomes the living image of God the Father,
redeemed by the blood of Jesus Christ and placed under the permanentaction
of the Holy Spirit. One's neighbor must therefore be loved, even
if an enemy, with the same love with which the Lord loves himor
her; and for that person's sake one must be ready for sacrifice,
even the ultimate one: to lay down one's life for the brethren (cf.
1 Jn 3:16). At that point, awareness of the common fatherhood of
God, of the brotherhood of all in Christ `children in the Son' and
of the presence and life giving action of the Holy Spirit will bring
to our vision of the world a new criterion for interpreting it.
Beyond humanand natural bonds, already so close and strong, there
is discerned in the light of faith a new model of the unity of the
human race, which must ultimately inspire our solidarity. This supreme
model of unity, which is a reflection of the intimate life of God,
one God in three Persons, is what we Christians mean by the word
`communion.' This specifically Christian communion, jealously preserved,
extended and enriched with the Lord's help, is the soul of the Church's
vocation to be a `sacrament,' in the sense already indicated.
126.
[Solidarity], then, is not a feeling of vague compassion or shallow
distress at the misfortunes of so many people, both near and far.
On the contrary, it is a firm and persevering determination to commit
oneself to the common good; that is to say, to the good of all and
of each individual, because we are all really responsible for all.
This determination is based on the solid conviction that what is
hin dering full development is that desire for profit and that thirst
for power already mentioned. These attitudes and `structures of
sin' are only conquered presupposing the help of divine grace by
a dia metrically opposed attitude: a commitment to the good of one's
neigh bor with the readiness, in the gospel sense, to `lose oneself'
for the sake of the other instead of exploiting him, and to `serve
him' instead of oppressing him for one's own advantage (cf. Mt 10:40
42; 20:25; Mk 10:42 45; Lk 22:25 27). 127.
In the spirit of solidarity and with the instruments of dia logue
we will learn: respect for every human person; respect for the true
values and cultures of others; respect for the legitmate autonomy
and self determination of others; to look beyond ourselves in order
to understand and support the good of others; to contribute to our
own resources in social solidarity for the development and growth
that come from equity and justice; to build structures that will
ensure that social solidarity and dialogue are permanent features
of the world we live in. 128.
The same duty of solidarity that rests on individuals exists also
for nations: Advanced nations have a very heavy obligation to help
the developing peoples (GS, n. 86). It is necessary to put this
teaching of the Council into effect. Although it is normal that
a nation should be the first to benefit from the gifts that Providence
has bestowed on it as the fruit of the labors of its people, still
no country can claim on that account to keep its wealth for itself
alone. Every nation must produce more and better quality goods to
give to all its inhabitants a truly human standard of living, and
also to contribute to the common development of the human race.
Given the increasing needs of the under developed countries, it
should be considered quite normal for an advanced country to devote
a part of its production to meet their needs, and to train teachers,
engineers, technicians and scholars prepared to put their knowledge
and their skill at the dis posal of less fortunate peoples. 129.
In order to overcome today's widespread individualistic mentality,
what is required is a concrete commitment to solidarity and charity,
beginning in the family with the mutual support of hus band and
wife and the care which the different generations give to one another.
In this sense the family, too, can be called a community of work
and solidarity. 130.
We are all united in this progress toward God. We have desired to
remind all men how crucial is the present moment, how urgent the
work to be done. The hour for action has now sounded. At stake are
the survival of so many innocent children and, for so many families
overcome by misery, the access to conditions fit for human beings;
at stake are the peace of the world and the future of civilization.
It is time for all men and all peoples to face up to their responsibilities. 131.
The exercise of solidarity within each society is valid when its
members recognize one another as persons. Those who are more influential,
because they have a greater share of goods and common services,
should feel responsible for the weaker and be ready to share with
them all they possess. Those who are weaker, for their part, in
the same spirit of solidarity, should not adopt a purely passive
attitude or one that is destructive of the social fabric, but, while
claim ing their legitimate rights, should do what they can for the
good of all. The intermediate groups, in their turn, should not
selfishly insiston their particular interests, but respect the interests
of others. 132.
In this way what we nowadays call the principle of solidarity, the
validity of which both in the internal order of each nation and
in the international order I have discussed in the Encyclical Sollicitudo
Rei Socialis (cf. SRS, nn. 38 40), is clearly seen to be one of
the fundamental principles of the Christian view of social and political
organization. This principle is frequently stated by Pope Leo XIII,
who uses the term `friendship,' a concept already found in Greek
philosophy. Pope Pius XI refers to it with the equally meaningful
term `social charity.' Pope Paul VI, expanding the concept to cover
the many modern aspects of the social question, speaks of a `civilization
of love' (cf. RN, n. 25; QA, n. 3; Paul VI, Homily for the Closing
of the Holy Year, 1975). 133.
Solidarity helps us to see the `other' whether a person, people
or nation not just as some kind of instrument, with a work capacity
and physical strength to be exploited at low cost and then discarded
when no longer useful, but as our `neighbor,' a `helper' (cf. Gn
2:18 20) to be made a sharer, on a par with ourselves, in the banquet
of life to which all are equally invited by God.
134.
The teaching of the Church has elaborated the principle of subsidiarity,
according to which a community of a higher order should not interfere
in the internal life of a community of a lower order, depriving
the latter of its functions, but rather should support it in case
of need and help to co ordinate its activity with the activities
of the rest of society, always with a view to the common good (CA,
n. 48; cf. QA, nn. 184 186). God has not willed to reserve to himself
all exercise of power. He entrusts to every creature the functions
it is capable of performing, according to the capacities of its
own nature. This mode of governance ought to be followed in social
life. The way God acts in governing the world, which bears witness
to such great regard for human freedom, should inspire the wisdom
of those who govern human communities. They should behave as ministers
of divine providence. The principle of subsidiarity is op posed
to all forms of collectivism. It sets limits for state intervention.
It aims at harmonizing the relationships between individuals and
societies. It tends toward the establishment of true international
order. 135.
Moreover, just as it is necessary in each state that relations which
the public authority has with its citizens, families and intermediate
associations be controlled and regulated by the principle of subsidiarity,
it is equally necessary that the relationships which exist between
the worldwide public authority and the public authorities of individual
nations be governed by the same principle. This means that the worldwide
public authority must tackle and solve problems of an economic,
social, political or cultural character which are posed by the universal
common good. For, because of the vastness,complexity and urgency
of those problems, the public authorities of the individual states
are not in a position to tackle them with any hope of a positive
solution. The worldwide public authority is not intended to limit
the sphere of action of the public authority of the individual state,
much less to take its place. On the contrary, its purpose is to
create, on a world basis, an environment in which the public authorities
of each state, its citizens and intermediate associations, can carry
out their tasks, fulfill their duties and exercise their rights
with greater security. 136.
At the outset it should be affirmed that in economic affairs first
place is to be given to the private initiative of individual men
who, either working by themselves, or with others in one fashion
or another, pursue their common interests. 137.
Nevertheless, it remains true that precautionary activities of public
authorities in the economic field, although widespread and penetrating,
should be such that they not only avoid restricting the freedom
of private citizens, but also increase it, so long as the basic
rights of each individual person are preserved inviolate. Included
among these is the right and duty of each individual normally to
provide the necessities of life for himself and his dependents.
This implies that whatever be the economic system, it allow and
facilitate for every individual the opportunity to engage in productive
activity. 138.
In this regard, Rerum Novarum points the way to just re forms which
can restore dignity to work as the free activity of man. These reforms
imply that society and the State will both assume responsibility,
especially for protecting the worker from the nightmare of unemployment.
Historically, this has happened in two converging ways: either through
economic policies aimed at ensuring balanced growth and full employment,
or through unemployment insurance and retraining programs capable
of ensuring a smooth transfer of workers from crisis sectors to
those in expansion.... The State must contribute to the achievement
of these goals both directly and indirectly. Indirectly and according
to the principle of subsidiarity, by creating favorable conditions
for the free exercise of economic activity, which will lead to abundant
opportunities for employment and sources of wealth. Directly and
according to the principle of solidarity, by defending the weakest,
by placing certain limits on the autonomy of the parties who determine
working conditions, and by ensuring in every case the necessary
minimum support for the unem ployed worker.
139.
The two aspirations, to equality and to participation, seek to promote
a democratic type of society. Various models are proposed, some
are tried out, none of them gives complete satisfaction, and the
search goes on between ideological and pragmatic tendencies. The
Christian has the duty to take part in this search and in the organization
and life of political society. As a social being, man builds his
destiny within a series of particular groupings which demand, as
their completion and as a necessary condition for their development,
a vaster society, one of a universal character, the political society.
All particular activity must be placed within that wider society,
and thereby it takes on the dimension of the common good. 140.
It is essential for every human being to have a sense of participating,
of being a part of the decisions and endeavors that shape the destiny
of the world. Violence and injustice have often in the past found
their root causes in people's sense of being deprived of the right
to shape their own lives. Future violence and injustice cannot be
avoided when the basic right to participate in the choices of society
is denied. 141.
It is a strict duty of justice and truth not to allow fundamental
human needs to remain unsatisfied, and not allow those burdened
by such needs to perish. It is also necessary to help these needy
people to acquire expertise, to enter the circle of exchange, and
to develop their skills in order to make the best use of their capacities
and resources. 142.
It is in full accord with human nature that juridical political
structures should, with ever better success and without any dis
crimination, afford all their citizens the chance to participate
freely and actively in establishing the constitutional bases of
a political com munity, governing the state, determining the scope
and purpose of various institutions, and choosing leaders.... Authorities
must beware of hindering family, social, or cultural groups, as
well as intermediate bodies and institutions. They must not deprive
them of their own lawful and effective activity, but should rather
strive to promote them willingly and in an orderly fashion. For
their part, citizens both as individuals and in association should
be on guard against granting government too much authority and inappropriately
seeking from it excessive conveniences and advantages, with a consequent
weaken ing of the sense of responsibility on the part of individuals,
families, and social groups. 143.
All citizens have the right to participate in the life of their
community: this is a conviction which is generally shared today.
But this right means nothing when the democratic process breaks
down because of corruption and favoritism, which not only obstruct
legitimate sharing in the exercise of power but also prevent people
from benefitting equally from community assets and services, to
which everyone has a right. 144.
While scientific and technological progress continues to overturn
man's surrounding, his patterns of knowledge, work, con sumption
and relationships, two aspirations persistently make them selves
felt in these new contexts, and they grow stronger to the extent
that he becomes better informed and better educated: the aspiration
to equality and the aspiration to participation, two forms of man's
dignity and freedom. 145.
The dignity of the human person involves the right to take an active
part in public affairs and to contribute one's part to the common
good of the citizens. For, as Our Predecessor of happy memory, Pius
XII, pointed out: The human individual, far from be ing an object
and, as it were, a merely passive element in the social order, is,
in fact, must be and must continue to be, its subject, its foundation
and its end (Christmas Eve Radio Message, 1944).
VI. Alienation and Marginalization 146.
Marxism criticized capitalist bourgeois societies, blaming them
for the commercialization and alienation of human existence. This
rebuke is of course based on a mistaken and inadequate idea of alienation,
derived solely from the sphere of relationships of production and
ownership, that is, giving them a materialistic foundation and moreover
denying the legitimacy and positive value of market relationships
even in their own sphere.... [N]evertheless, alienation and the
loss of the authentic meaning of life is a reality in Western societies
too. This happens in consumerism, when people are en snared in a
web of false and superficial gratifications rather than being helped
to experience their personhood in an authentic and concrete way.
Alienation is found also in work, when it is organized so as to
ensure maximum returns and profits with no concern whether the worker,
through his own labor, grows or diminishes as a person, either through
increased sharing in a genuinely supportive community or through
increased isolation in a maze of relationships marked by destructive
competitiveness and estrangement, in which he is considered only
a means to an end. The concept of alienation needs to beled back
to the Christian vision of reality, by recognizing in alienation
a reversal of means and ends. When man does not recognize in himself
and in others the value and grandeur of the human person, he effectively
deprives himself of the possibility of benefiting from his humanity
and of entering into that relationship of solidarity and communion
with others for which God created him. 147.
The man of today seems ever to be under threat from what he produces,
that is to say from the result of the work of his hands and, even
more so, of the work of his intellect and the tendencies of his
will. All too soon, and often in an unforeseeable way, what this
manifold activity of man yields is not only subjected to alienation,
in the sense that it is simply taken away from the person who produces
it, but rather it turns against man himself, at least in part through
the indirect consequences of its effects returning on himself. 148.
The question of morality, to which Christ provides the answer, cannot
prescind from the issue of freedom. Indeed, it considers that issue
central, for there can be no morality without freedom: It is only
in freedom that man can turn to what is good (GS, n. 17). But what
sort of freedom? The Council, considering our contemporaries who
highly regard freedom and assiduously pursue it, but who often cultivate
it in wrong ways as a license to do anything they please, even evil,
speaks of genuine freedom: Genuine free dom is an outstanding manifestation
of the divine image in man. For God willed to leave man `in the
power of his own counsel' (cf. Sir 15:14), so that he would seek
his Creator of his own accord and would freely arrive at full and
blessed perfection by cleaving to God (GS, n. 17). Although each
individual has a right to be respected in his own journey in search
of the truth, there exists a prior moral obligation, and a grave
one at that, to seek the truth and to adhere to it once it is known
(cf. Dignitatis Humanae , n. 2). 149.
Not only is it wrong from the ethical point of view to disre gard
human nature, which is made for freedom, but in practice it is impossible
to do so. Where society is so organized as to reduce arbitrarily
or even suppress the sphere in which freedom is legitimately exercised,
the result is that the life of society becomes progressively disorganized
and goes into decline. 150.
Freedom is the measure of man's dignity and greatness. Living the
freedom sought by individuals and peoples is a great challenge to
man's spiritual growth and to the moral vitality of nations. 151.
Freedom is not simply the absence of tyranny or oppression. Nor
is freedom a license to do whatever we like. Freedom has an inner
`logic' which distinguishes it and ennobles it: freedom is ordered
to the truth, and is fulfilled in man's quest for truth and in man's
living in the truth. Detached from the truth about the human person,
freedom deteriorates into license in the lives of individuals, and,
in political life, it becomes the caprice of the most powerful and
the arrogance of power.
152.
Since it is not an ideology, the Christian faith does not presume
to imprison changing socio political realities in a rigid schema,
and it recognizes that human life is realized in history inconditions
that are diverse and imperfect. Furthermore, in constantly reaffirming
the transcendent dignity of the person, the Church's method is always
that of respect for freedom. 153.
It has also to be borne in mind that relations between States should
be based on freedom, that is to say, that no country may un justly
oppress others or unduly meddle in their affairs. On the contrary,
all should help to develop in others a sense of responsibility,
a spirit of enterprise, and an earnest desire to be the first to
promote their own advancement in every field. 154.
Consequently, the inseparable connection between truth and freedom
which expresses the essential bond between God's wisdom and will
is extremely significant for the life of persons in the socio economic
and socio political sphere.
155.
There are many ties between the message of salvation and human culture.
For God, revealing Himself to His people to the ex tent of a full
manifestation of Himself in His Incarnate Son, has spo ken 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 enrich ment 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 and of every age. It strengthens, perfects and re stores
them in Christ. Thus the Church, in the very fulfillment of her
own function, stimulates and advances human and civic culture; by
her action, also by her liturgy, she leads them toward interior
liberty. 156.
All human activity takes place within a culture and inter acts with
culture. For an adequate formation of a culture, the involvement
of the whole man is required, whereby he exercises his creativity,
intelligence, and knowledge of the world and of people. Furthermore,
he displays his capacity for self control, personal sacrifice, solidarity
and readiness to promote the common good. Thus, the first and most
important task is accomplished within man's heart. The way in which
he is involved in building his own future depends on the understanding
he has of himself and of his own destiny. 157.
Rich or poor, each country possesses a civilization handed down
by their ancestors: institutions called for by life in this world,
and higher manifestations of the life of the spirit, manifestations
of an artistic, intellectual and religious character. When the latter
pos sess true human values, it would be grave error to sacrifice
them to the former. A people that would act in this way would thereby
lose the best of its patrimony; in order to live, it would be sacrificing
its reasons for living. Christ's teaching also applies to people:
What does it profit a man to gain the whole world if he suffers
the loss of his soul? (Mt 16:26) 158.
Culture is the vital space within which the human person comes face
to face with the Gospel. Just as culture is the result of life and
activity of a human group, so the persons belonging to that group
are shaped to a large extent by the culture in which they live.
As persons and society change, so too does the culture change with
them. As a culture is transformed, so too are persons and societies
transformed by it. From this perspective, it becomes clearer why
evangelization and inculturation are naturally and intimately related
to each other. The Gospel and evangelization are certainly not identical
with culture; they are independent of it. Yet the Kingdom of God
comes to people who are profoundly linked to culture, and the building
of the Kingdom cannot avoid borrowing elements of human cultures. 159.
As she carries out missionary activity among nations, the Church
encounters different cultures and becomes involved in the process
of inculturation.... She transmits to them her own values, at the
same time taking the good elements that already exist in them and
renewing them from within. 160.
...[I]t is not possible to understand man on the basis of economics
alone, nor to define him simply on the basis of class mem bership.
Man is understood in a more complete way when he is situ ated within
the sphere of culture through his language, history, and the position
he takes towards the fundamental events of life, such as birth,
love, work and death. At the heart of every culture lies the attitude
man takes to the greatest mystery: the mystery of God. Different
cultures are basically different ways of facing the question of
the meaning of personal existence. When this question is eliminated,
the culture and moral life of nations are corrupted.
161.
Increased possession is not the ultimate goal of nations nor of
individuals. All growth is ambivalent. It is essential if man is
to develop as a man, but in a way it imprisons man if he considers
it the supreme good, and it restricts his vision. Then we see hearts
harden and minds close, and men no longer gather together in friendship
but out of self interest, which soon leads to oppositions and disunity.
The exclusive pursuit of possessions thus becomes an obstacle to
individual fulfillment and to man's true greatness. Both for nations
and for individual men, avarice is the most evident form of moral
underdevelopment. 162.
In brief, modern underdevelopment is not only economic but also
cultural, political and simply human, as was indicated twenty years
ago by the Encyclical Populorum Progressio . Hence at this point
we have to ask ourselves if the sad reality of today might not be,
at least in part, the result of a too narrow idea of development,
that is, a mainly economic one. 163.
Integral human development the development of every person and of
the whole person, especially of the poorest and most neglected in
the community is at the very heart of evangelization. Between evangelization
and human development development and liberation there are, in fact,
profound links. These include links of an anthropological order,
because man who is to be evangelized is not an abstract being but
is subject to social and economic questions. 164.
The development of technology and the development of contemporary
civilization, which is marked by the ascendancy of technology, demand
a proportional development of morals and eth ics. For the present,
this last development seems unfortunately to be always left behind.
Accordingly, in spite of the marvel of this progress, in which it
is difficult not to see also authentic signs of man's great ness,
signs that in their creative seeds were revealed to us in the pages
of the book of Genesis, as early as where it describes man's creation,
this progress cannot fail to give rise to disquiet on many counts.
The first reason for disquiet concerns the essential and fundamental
question: Does this progress, which has man for its author and promoter,
make human life on earth `more human' in every aspect of that life?
Does it make it more `worthy of man'? There can be no doubt that
in various aspects it does. But the question keeps coming back with
regard to what is most essential whether in the context of this
progress, man, as man, is becoming truly better, that is to say,
more mature spiritually, more aware of the dignity of his humanity,
more responsible, more open to others, especially the neediest and
the weak est, and readier to give and to aid all. 165.
At the same time, however, the `economic' concept itself, linked
to the word `development,' has entered into crisis. In fact, there
is a better understanding today that the mere accumulation of goods
and services, even for the benefit of the majority, is not enough
for the realization of human happiness. Nor, in consequence, does
the availability of the many real benefits provided in recent times
by science and technology, including the computer sciences, bring
free dom from slavery. On the contrary, the experience of recent
years shows that unless all the considerable body of resources and
potential at man's disposal is guided by a moral understanding and
by an orientation towards the true good of the human race, it easily
turns against man to oppress him. 166.
If further development calls for the work of more and more technicians,
even more necessary is the deep thought and reflection of wise men
in search of a new humanism which will enable modern man to find
himself anew by embracing the higher values of love and friendship,
of prayer and contemplation. This is what will permit the fullness
of authentic development, a development which is for each and all
the transition from less human conditions to those which are more
human.
167.
By the common good is to be understood the sum total of social conditions
which allow people, either as groups or as indi viduals, to reach
their fulfillment more fully and more easily (GS, n. 26). The common
good concerns the life of all. It calls for pru dence from each,
and even more from those who exercise the office of authority. It
consists of three essential elements: First, the common good presupposes
respect for the person as such. In the name of the common good,
public authorities are bound to respect the fundamental and inalienable
rights of the human per son. Society should permit each of its members
to fulfill his vocation. In particular, the common good resides
in the conditions for the exercise of the natural freedoms indispensable
for the development of the human vocation, such as the right to
act according to a sound norm of conscience and to safeguard ...
privacy, and rightful freedom also in matters of religion (GS, n.
26). Second, the common good requires the social well being and
development of the group itself. Development is the epitome of all
social duties. Certainly, it is the proper function of authority
to arbitrate, in the name of the common good, between various particular
interests; but it should make accessible to each what is needed
to lead a truly human life: food, clothing, health, work, education
and culture, suitable information, the right to establish a family,
and so on. Finally, the common good requires peace, that is, the
stability and security of a just order. It presupposes that authority
should en sure by morally acceptable means the security of society
and its mem bers. It is the basis of the right to legitimate personal
and collective defense. 168.
Every day, human interdependence grows more tightly drawn and spreads
by degrees over the whole world. As a result, the common good, that
is, the sum of those conditions of social life which allow social
groups and their individual members relatively thorough and ready
access to their own fulfillment, today takes on an increas ingly
universal complexion and consequently involves rights and duties
with respect to the whole human race. Every social group must take
account of the needs and legitimate aspirations of other groups,
and even of the general welfare of the entire human family.... This
social order requires constant improvement. It must be founded on
truth, built on justice and animated by love; in freedom it should
grow every day toward a more humane balance. An improve ment in
attitudes and abundant changes in society will have to take place
if these objectives are to be gained. God's Spirit, Who with a marvelous
providence directs the unfolding of time and renews the face of
the earth, is not absent from this development. The ferment of the
Gospel, too, has aroused and continues to arouse in man's heart
the irresistible requirements of his dignity. 169.
Authority is exercised legitimately only when it seeks the common
good of the group concerned and if it employs morally licit means
to attain it. If rulers were to enact unjust laws or take mea sures
contrary to the moral order, such arrangements would not be binding
in conscience. In such a case, authority breaks down com pletely
and results in shameful abuse (PT, n. 51). 170.
Moreover, if we carefully consider the essential nature of the common
good on the one hand, and the nature and function of public authority
on the other, everyone sees that there is an intrinsic connection
between the two. And, indeed, just as the moral order needs public
authority to promote the common good in civil society, it likewise
demands that public authority actually be able to attain it. From
this it follows that the governmental institutions, on which public
authority depends and through which it functions and pursues its
end, should be provided with such structure and efficacy that they
can lead to the common good by ways and methods which are suit ably
adapted to various contingencies. 171.
Considering the common good on the national level, the following
points are relevant and should not be overlooked: to pro vide employment
for as many workers as possible; to take care lest privileged groups
arise even among the workers themselves; to main tain a balance
between wages and prices; to make accessible the goods and services
for a better life to as many persons as possible; either to eliminate
or to keep within bounds the inequalities that exist between different
sectors of the economy that is, between agriculture, in dustry and
services; to balance properly any increases in output with advances
in services provided to citizens, especially by public au thority;
to adjust, as far as possible, the means of production to the progress
of science and technology; finally, to ensure that the advan tages
of a more humane way of existence not merely subserve the present
generation but have regard for future generations as well. As regards
the common good of human society as a whole, the following conditions
should be fulfilled: that the competitive striving of peoples to
increase output be free of bad faith; that harmony in economic affairs
and a friendly and beneficial cooperation be fos tered; and, finally,
that effective aid be given in developing the eco nomically underdeveloped
nations. 172.
It is agreed that in our time the common good is chiefly guaranteed
when personal rights and duties are maintained. The chief concern
of civil authorities must therefore be to ensure that these rights
are acknowledged, respected, coordinated with other rights, defended
and promoted, so that in this way each one may more eas ily carry
out his duties. For to safeguard the inviolable rights of the human
person, and to facilitate the fulfillment of his duties, should
be the chief duty of every public authority. 173.
That these desired objectives be more readily obtained, it is necessary
that public authorities have a correct understanding of the common
good. This embraces the sum total of those conditions of social
living, whereby men are enabled more fully and more readily to achieve
their own perfection. Hence, we regard it as necessary that the
various intermediary bodies and the numerous social undertakings
wherein an expanded social structure primarily finds expression,
be ruled by their own laws, and as the common good itself progresses,
pursue this objective in a spirit of sincere concordamong themselves.
Nor is it less necessary that the above mentioned groups present
the form and substance of a true community. This they will do, only
if individual members are considered and treated as persons, and
are encouraged to participate in the affairs of the group. Accordingly,
as relationships multiply between men, binding them more closely
together, commonwealths will more readily and appropriately order
their affairs to the extent these two factors are kept in balance:
(1) the freedom of individual citizens and groups of citizens to
act autonomously, while cooperating one with the other; (2) the
activity of the State whereby the undertakings of private individuals
and groups are suitably regulated and fostered. 174.
It is also demanded by the common good that civil authori ties should
make earnest efforts to bring about a situation in which individual
citizens can easily exercise their rights and fulfill their duties
as well. For experience has taught us that, unless these au thorities
take suitable action with regard to economic, political, and cultural
matters, inequalities between the citizens tend to become more and
more widespread, especially in the modern world, and as a result
human rights are rendered totally ineffective and the fulfill ment
of duties is compromised.
175.
Moreover, one must denounce the existence of economic, financial
and social mechanisms which, although they are manipu lated by people,
often function almost automatically, thus accentuat ing the situation
of wealth for some and poverty for the rest. These mechanisms, which
are maneuvered directly or indirectly by the more developed countries,
by their very functioning favor the interests of the people manipulating
them. But in the end they suffocate or condition the economies of
the less developed countries. Later on, these mechanisms will have
to be subjected to a careful analysis under the ethical moral aspect. 176.
To speak of `social sin' means in the first place to recognize that,
by virtue of human solidarity, which is as mysterious and intangible
as it is real and concrete, each individual's sin in some way affects
others.... Some sins, however, by their very matter con stitute
a direct attack on one's neighbor and, more exactly, in the language
of the Gospel, against one's brother or sister. They are an offense
against God because they are offenses against one's neigh bor. These
sins are usually called `social sins,' and this is the second meaning
of the term.... Likewise, the term `social' applies to every sin
against justice in interpersonal relationships, committed either
by the individual against the community or by the community against
the individual.... Also social is every sin against the common good
and its exigencies in relation to the whole broad spectrum of the
rights and duties of citizens. 177.
If the present situation can be attributed to difficulties of various
kinds, it is not out of place to speak of structures of sin which,
as I stated in my Apostolic Exhortation Reconciliatio et Paenitentia,
are rooted in personal sin, and thus always linked to the concrete
acts of individuals who introduce these structures, consolidate
them and make them difficult to remove. And thus they grow stronger,
spread, and become the source of other sins, and so influence people's
behavior.
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