Article Eleven: Conclusion
The Human Family
365. After formulating principles and guidelines for the solution of the worker question, Pope Leo XIII made this incisive state ment: Everyone should put his hand to the work which falls to his share, and that at once and straightway, lest the evil which is already so great become, through delay, absolutely beyond remedy, and he added, in regard to the Church, her cooperation will never be found lacking (RN, n. 51).
(Centesimus Annus, n. 56)
366. This is the plea, Venerable Brothers, we make at the close of this Letter, to which we have for a considerable time directed our concern about the Universal Church. We desire that the divine Redeemer of mankind, who has become for us God given wisdom, and justice, and sanctification, and redemption (1 Cor 1:30) may reign and triumph gloriously in all things and over all things, for centuries on end. We desire that, in a properly organized order of social affairs, all nations will at last enjoy prosperity, and happiness, and peace.
(Mater et Magistra, n. 263)
367. As far as the Church is concerned, the social message of the Gospel must not be considered a theory, but, above all else, a basis and a motivation for action. Inspired by this message, some of the first Christians distributed their goods to the poor, bearing wit ness to the fact that, despite different social origins, it was possible for people to live together in peace and harmony. Through the power of the Gospel, down the centuries monks tilled the land, men and women Religious founded hospitals and shelters for the poor, con fraternities as well as individual men and women of all states of life devoted themselves to the needy and to those on the margins of society, convinced as they were that Christ's words, as you did it to one of the least of these my brethren, you did it to me (Mt 25:40), were not intended to remain a pious wish, but were meant to become a concrete life commitment. Today more than ever, the Church is aware that her social message will gain credibility more immediately from the witness of actions than as a result of its internal logic and consistency. This awareness is also a source of her preferential option for the poor, which is never exclusive or discriminatory towards other groups. This option is not limited to material poverty, since it is well known that there are many other forms of poverty, especially in modern society not only economic but cultural and spiritual poverty as well. The Church's love for the poor, which is essential for her and a part of her constant tradition, impels her to give attention to a world in which poverty is threatening to assume massive proportions in spite of technological and economic progress. In the countries of the West, different forms of poverty are being experienced by groups which live on the margins of society, by the elderly and the sick, by the victims of consumerism, and even more immediately by so many refugees and migrants. In the developing countries, tragic crises loom on the horizon unless internationally coordinated measures are taken before it is too late.
(Centesimus Annus, n. 57)
368. In this commitment, the sons and daughters of the Church must serve as examples and guides, for they are called upon, in con formity with the program announced by Jesus himself in the synagogue at Nazareth, to preach good news to the poor ... to proclaim release to the captives and recovering of sight to the blind, to set at liberty those who are oppressed, to proclaim the acceptable year of the Lord (Lk 4:18 19). It is appropriate to emphasize the preeminent role that belongs to the laity, both men and women, as was reaffirmed in the recent Assembly of the Synod. It is their task to animate temporal realities with Christian commitment, by which they show that they are witnesses and agents of peace and justice. I wish to address especially those who, through the sacrament of Baptism and the profession of the same Creed, share a real, though imperfect, communion with us. I am certain that the concern expressed in this Encyclical, as well as the motives inspiring it, will be familiar to them, for these motives are inspired by the Gospel of Jesus Christ. We can find here a new invitation to bear witness together to our common convictions concerning the dignity of man, created by God, redeemed by Christ, made holy by the Spirit and called upon in this world to live a life in conformity with this dignity. I likewise address this appeal to the Jewish people, who share with us the inheritance of Abraham, our father in faith (cf. Rom 4:11) and the tradition of the Old Testament, as well as to the Muslims who, like us, believe in a just and merciful God. And I extend it to all the followers of the world's great religions.
(Sollicitudo Rei Socialis, n. 47)
369. It is to all Christians that we address a fresh and insistent call to action. In our encyclical on the Development of Peoples, we urged that all should set themselves to the task: Laymen should take up as their own proper task the renewal of the temporal order. If the role of the hierarchy is to teach and to interpret authentically the norms of morality to be followed in this matter, it belongs to the laity, without waiting passively for orders and directives, to take the initiatives freely and to infuse a Christian spirit into the mentality, customs, laws and structures of the community in which they live (PP, n. 42). Let each one examine himself, to see what he has done up to now, and what he ought to do. It is not enough to recall principles, state intentions, point to crying injustice and utter prophetic denunciations; these words will lack real weight unless they are accompanied for each individual by a livelier awareness of personal responsibility and by effective action. It is too easy to throw back on others responsibility for injustice, if at the same time one does not realize how each one shares in it personally and how personal conversion is needed first. This basic humility will rid action of all inflexibility and sectarianism; it will also avoid discouragement in the face of a task which seems limitless in size. The Christian's hope comes primarily from the fact that he knows that the Lord is working with us in the world, continuing in His Body which is the Church and, through the Church, in the whole of mankind the Redemption which was accomplished on the cross and which burst forth in victory on the morning of the resurrection. This hope springs also from the fact that the Christian knows that other men are at work, to undertake actions of justice and peace working for the same ends. For beneath an outward appearance of indifference, in the heart of every man there is a will to live in brotherhood and a thirst for justice and peace, which is to be expanded.
(Octogesima Adveniens, n. 48)
Table of Contents - English
- Article One: The Nature of Catholic Social Teaching
- Article Two: The Human Person
- Article Three: The Family
- Article Four: The Social Order
- Article Five: The Role of State
- Article Six: The Economy
- Article Seven: Work and Wages
- Article Eight: Poverty and Charity
- Article Nine: The Environment
- Article Ten: The International Community
- Article Eleven: Conclusion