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Gaudium et Spes — Part III

1962–196542 min read

Pastoral Constitution on the Church in the Modern World · Part 3 of 3 · promulgated 7 December 1965

SECTION 1 The Avoidance of War

  1. 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.

  1. 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 devastation 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 modern 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.

  1. 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)

  1. 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

  1. 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.

  2. 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.

  1. 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.

  1. 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.

  1. 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.

  1. 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.

  1. 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.

  1. 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.

  1. 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.

  1. 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.

  1. 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 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).

Notes

Preface

  1. The Pastoral Constitution “De Ecclesia in Mundo Huius Temporis” is made up of two parts; yet it constitutes an organic unity. By way of explanation: the constitution is called “pastoral” because, while resting on doctrinal principles, it seeks to express the relation of the Church to the world and modern mankind. The result is that, on the one hand, a pastoral slant is present in the first part, and, on the other hand, a doctrinal slant is present in the second part. In the first part, the Church develops her teaching on man, on the world which is the enveloping context of man’s existence, and on man’s relations to his fellow men. In part two, the Church gives closer consideration to various aspects of modern life and human society; special consideration is given to those questions and problems which, in this general area, seem to have a greater urgency in our day. As a result in part two the subject matter which is viewed in the light of doctrinal principles is made up of diverse elements. Some elements have a permanent value; others, only a transitory one. Consequently, the constitution must be interpreted according to the general norms of theological interpretation. Interpreters must bear in mind—especially in part two—the changeable circumstances which the subject matter, by its very nature, involves.
  2. Cf. John 18:37; Matt. 20:28; Mark 10:45. Introduction
  3. Cf. Rom. 7:14 ff.
  4. Cf. 2 Cor. 5:15.
  5. Cf. Acts 4:12.
  6. Cf. Heb. 13:8.
  7. Cf. Col. 1:15. Part I Chapter I
  8. Cf. Gen. 1:26, Wis. 2:23.
  9. Cf. Sir. 17:3-10.
  10. Cf. Rom. 1:21-25.
  11. Cf. John 8:34.
  12. Cf. Dan. 3:57-90.
  13. Cf. 1 Cor. 6:13-20.
  14. Cf. 1 Kings 16:7; Jer. 17:10.
  15. Cf. Sir. 17:7-8.
  16. Cf. Rom. 2:15-16.
  17. Cf. Pius XII, Radio address on the correct formation of a Christian conscience in the young, March 23, 1952: AAS (1952), p. 271.
  18. Cf. Matt. 22:37-40; Gal. 5:14.
  19. Cf. Sir. 15:14. 13 Cf. 2 Cor. 5:10. 14 Cf. Wis. 1:13; 2:23-24; Rom. 5:21; 6:23; Jas. 1:15.
  20. Cf. 1 Cor. 15:56-57.
  21. Cf. Pius XI, encyclical letter Divini Redemptoris, March 19, 1937: AAS 29 (1937), pp. 65-106; Pius XII, encyclical letter Ad Apostolorum Principis, June 29, 1958: AAS 50 (1958) pp. 601-614; John XXIII, encyclical letter Mater et Magistra May 15, 1961: AAS 53 (1961), pp. 451-453; Paul VI, Ecclesiam Suam, Aug. 6, 1964: AAS 56 (1964), pp. 651-653.
  22. Cf. Second Vatican Council, Dogmatic Constitution on the Church, Chapter I, n. 8: AAS 57 (1965), p. 12. 18 Cf. Phil. 1:27.
  23. St. Augustine, Confessions I, 1: PL 32, 661.
  24. Cf. Rom. 5: 14. Cf. Tertullian, De carnis resurrectione 6: “The shape that the slime of the earth was given was intended with a view to Christ, the future man.”: P. 2, 282; CSEL 47, p. 33, 1. 12-13.
  25. Cf. 2 Cor. 4:4.
  26. Cf. Second Council of Constantinople, canon 7: “The divine Word was not changed into a human nature, nor was a human nature absorbed by the Word.” Denzinger 219 (428); Cf. also Third Council of Constantinople: “For just as His most holy and immaculate human nature, though deified, was not destroyed (theotheisa ouk anerethe), but rather remained in its proper state and mode of being”: Denzinger 291 (556); Cf. Council of Chalcedon:” to be acknowledged in two natures, without confusion change, division, or separation.” Denzinger 148 (302).
  27. Cf. Third Council of Constantinople: “and so His human will, though deified, is not destroyed”: Denzinger 291 (556).
  28. Cf. Heb. 4:15.
  29. Cf. 2 Cor. 5:18-19; Col. 1:20-22.
  30. Cf. 1 Pet. 2:21; Matt. 16:24; Luke 14:27.
  31. Cf. Rom. 8:29; Col. 3:10-14.
  32. Cf. Rom. 8:1-11.
  33. Cf. 2 Cor. 4:14.
  34. Cf. Phil. 3:19; Rom. 8:17.
  35. Cf. Second Vatican Council, Dogmatic Constitution on the Church, Chapter 2, n. 16: AAS 57 (1965), p. 20.
  36. Cf. Rom. 8:32.
  37. Cf. The Byzantine Easter Liturgy.
  38. Cf. Rom. 8:15 and Gal. 4:6; cf. also John 1:22 and John 3:1-2. Chapter 2
  39. Cf. John XXIII, encyclical letter, Mater et Magistra, May 15, 1961: AAS 53 (1961), pp. 401-464, and encyclical letter Pacem in Terris, April 11, 1963: AAS 55 (1963), pp. 257-304; Paul VI encyclical letter Ecclesiam Suam, Aug. 6, 1964: AAS 54 (1864) pp. 609-659.
  40. Cf. Luke 17:33.
  41. Cf. St. Thomas, 1 Ethica Lect. 1.
  42. Cf. John XXIII, encyclical letter Mater et Magistra: AAS 53 (1961), p. 418. Cf. also Pius XI, encyclical letter Quadragesimo Anno: AAS 23 (1931), p. 222 ff.
  43. Cf. John XXIII, encyclical letter Mater et Magistra: AAS 53 (1961).
  44. Cf. Mark 2:27.
  45. Cf. John XXIII, encyclical letter Pacem in Terris: AAS 55 (1963), p. 266.
  46. Cf. Jas. 2:15-16.
  47. Cf. Luke 16:18-31.
  48. Cf. John XXIII, encyclical letter Pacem in Terris: AAS 55 (1963), p. 299 and 300.
  49. Cf. Luke 6:37-38; Matt. 7:1-2; Rom. 2:1-11; 14:10, 14:10-12.
  50. Cf. Matt. 5:43-47.
  51. Cf. Dogmatic Constitution on the Church, Chapter II, n. 9: AAS 57 (1965). pp. 12-13.
  52. Cf. Exodus 24:1-8. Chapter 3
  53. Cf. Gen. 1:26-27; 9:3; Wis. 9:3.
  54. Cf. Ps. 8:7 and 10.
  55. Cf. John XXIII, encyclical letter Pacem in Terris: AAS 55 (1963), p. 297.
  56. Cf. Message to all mankind sent by the Fathers at the beginning of the Second Vatican Council, Oct. 20, 1962: AAS 54 (1962), p. 823.
  57. Cf. Paul VI, Address to the diplomatic corps Jan 7 1965: AAS 57 (1965), p. 232.
  58. Cf. First Vatican Council, Dogmatic Constitution on the Catholic Faith, Chapter III: Denz. 1785-1186 (3004-3005).
  59. Cf. Msgr. Pio Paschini, Vita e opere di Galileo Galilei, 2 volumes, Vatican Press (1964).
  60. Cf. Matt. 24:13; 13:24-30 and 36-43.
  61. Cf. 2 Cor. 6:10.
  62. Cf. John 1:3 and 14.
  63. Cf. Eph. 1:10.
  64. Cf. John 3:16; Rom. 5:8.
  65. Cf. Acts 2:36; Matt. 28:18.
  66. Cf. Rom. 15:16.
  67. Cf. Acts 1:7.
  68. Cf. 1 Cor. 7:31; St. Irenaeus, Adversus haereses, V, 36, PG, VIII, 1221.
  69. Cf. 2 Cor. 5:2; 2 Pet. 3:13.
  70. Cf. 1 Cor. 2:9; Apoc. 21:4-5.
  71. Cf. 1 Cor. 15:42 and 53.
  72. Cf. 1 Cor. 13:8; 3:14.
  73. Cf. Rom. 8:19-21.
  74. Cf. Luke 9:25.
  75. Cf. Pius XI, encyclical letter Quadragesimo Anno: AAS 23 (1931), p. 207.
  76. Preface of the Feast of Christ the King. Chapter 4
  77. Cf. Paul VI, encyclical letter Ecclesiam Suam, III: AAS 56 (1964), pp. 637-659.
  78. Cf. Titus 3:4: “love of mankind.”
  79. Cf. Eph. 1:3; 5:6; 13-14, 23.
  80. Second Vatican Council, Dogmatic Constitution on the Church, Chapter I, n. 8: AAS 57 (1965), p. 12.
  81. Ibid., Chapter II, no. 9: AAS 57 (1965), p. 14; Cf. n. 8: AAS loc. cit., p. 11.
  82. Ibid., Chapter I, n. 8: AAS 57 (1965), p. 11.
  83. Cf. ibid., Chapter IV, n. 38: AAS 57 (1965), p. 43, with note 120.
  84. Cf. Rom. 8:14-17.
  85. Cf. Matt. 22:39.
  86. Dogmatic Constitution on the Church, Chapter II, n. 9: AAS 57 (1965), pp. 12-14.
  87. Cf. Pius XII, Address to the International Union of Institutes of Archeology, History and History of Art, March 9, 1956: AAS 48 (1965), p. 212: “Its divine Founder, Jesus Christ, has not given it any mandate or fixed any end of the cultural order. The goal which Christ assigns to it is strictly religious… The Church must lead men to God, in order that they may be given over to him without reserve… The Church can never lose sight of the strictly religious, supernatural goal. The meaning of all its activities, down to the last canon of its Code, can only cooperate directly or indirectly in this goal.”
  88. Dogmatic Constitution on the Church, Chapter I, n. 1: AAS 57 (1965), p. 5.
  89. Cf. Heb. 13:14.
  90. Cf. 2 Thess. 3:6-13; Eph. 4:28. 15 Cf. Is. 58: 1-12. 16 Cf. Matt. 23:3-23; Mark 7: 10-13.
  91. Cf. John XXIII, encyclical letter Mater et Magistra, IV: AAS 53 (1961), pp. 456-457; cf. I: AAS loc. cit., pp. 407, 410-411.
  92. Cf. Dogmatic Constitution on the Church, Chapter III, n. 28: AAS 57 (1965), p. 35.
  93. Ibid., n. 28: AAS loc. cit. pp. 35-36.
  94. Cf. St. Ambrose, De virginitate, Chapter VIII, n. 48: ML 16, 278.
  95. Cf. Dogmatic Constitution on the Church, Chapter II, n. 15: AAS 57 (1965) p. 20.
  96. Cf. Dogmatic Constitution on the Church, Chapter II, n. 13: AAS 57 (1965), p. 17.
  97. Cf. Justin, Dialogus cum Tryphene, Chapter 110; MG 6, 729 (ed. Otto), 1897, pp. 391-393: “…but the greater the number of persecutions which are inflicted upon us, so much the greater the number of other men who become devout believers through the name of Jesus.” Cf. Tertullian, Apologeticus, Chapter L, 13: “Every time you mow us down like grass, we increase in number: the blood of Christians is a seed!” Cf. Dogmatic Constitution on the Church, Chapter II, no. 9: AAS 57 (1965), p. 14.
  98. Cf. Dogmatic Constitution on the Church, Chapter II n. 15: AAS 57 (1965), p. 20.
  99. Cf. Paul VI, address given on Feb. 3, 1965. Part Ii Chapter 1
  100. 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.
  101. Cf. Pius XI, encyclical letter Casti Connubii: AAS 22 (1930), pp. 546-547; Denz.-Schoen. 3706.
  102. Cf. Hosea 2; Jer. 3:6-13; Ezech. 16 and 23; Is. 54.
  103. Cf. Matt. 9:15; Mark 2:19-20; Luke 5:34-35; John 3:29; Cf. also 2 Cor. 11:2; Eph. 5:27; Rev. 19:7-8; 21:2 and 9.
  104. Cf. Eph. 5:25.
  105. Cf. Second Vatican Council, Dogmatic Constitution on the Church: AAS 57 (1965), pp. 15-16; 40-41; 47.
  106. Pius XI, encyclical letter Casti Connubii: AAS 22 (1930), p. 583.
  107. Cf. 1 Tim. 5:3.
  108. Cf. Eph. 5:32.
  109. 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.
  110. Cf. Pius XI, encyclical letter Casti Connubii: AAS 22 (1930), p. 547 and 548; Denz.-Schoen. 3707.
  111. Cf. 1 Cor. 7:5.
  112. Cf. Pius XII, Address Tra le visite, Jan. 20, 1958: AAS 50 (1958), p. 91.
  113. 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.
  114. Cf. Eph. 5:16; Col. 4:5.
  115. Cf. Sacramentarium Gregorianum: PL 78, 262.
  116. Cf. Rom. 5:15 and 18; 6:5-11; Gal. 2:20.
  117. Cf. Eph. 5:25-27. Chapter 2
  118. Cf. Introductory statement of this constitution, n. 4 ff.
  119. Cf. Col. 3:2.
  120. Cf. Gen. 1:28.
  121. Cf. Prov. 8:30-31.
  122. 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.)
  123. Cf. Eph. 1:10.
  124. 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).
  125. 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.
  126. Cf. John XXIII, encyclical letter Pacem in Terris: AAS 55 (1963), p. 260.
  127. 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.
  128. John XXIII, encyclical letter Pacem in Terris: AAS 55 (1963), p. 260.
  129. Cf. John XXIII, prayer delivered on Oct. 11, 1962, at the beginning of the council: AAS 54 (1962), p. 792.
  130. 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.
  131. Cf. Second Vatican Council, Decree on Priestly Training and Declaration on Christian Education.
  132. Cf. Dogmatic Constitution on the Church, Chapter IV, n. 37: AAS 57 (1965), pp. 42-43. Chapter 3
  133. 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.
  134. 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.
  135. Cf. Matt. 16:26, Luke 16:1-31, Col. 3:17.
  136. 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.
  137. In reference to agricultural problems cf. especially John XXIII, encyclical letter Mater et Magistra: AAS 53 (1961),
  138. 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.
  139. 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.
  140. 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.
  141. 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.
  142. 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.”
  143. 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 applied 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.
  144. 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.
  145. 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.
  146. Cf. Pius XI, encyclical letter Quadragesimo Anno: AAS 23 (1931) p. 214; John XXIII, encyclical letter Mater et Magistra: AAS 53 (1961), p. 429.
  147. 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.
  148. 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
  149. Cf. John XXIII, encyclical letter Mater et Magistra: AAS 53 (1961), p. 417.
  150. Cf. John XXIII, ibid.
  151. Cf. Rom. 13:1-5.
  152. Cf. Rom. 13:5.
  153. 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.
  154. 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.
  155. Cf. John XXIII, encyclical letter Mater et Magistra: AAS 53 (1961), p. 416.
  156. Pius XI, Allocution “Ai dirigenti della Federazione Universitaria Cattolica”. Discorsi di Pio XI (ed. Bertetto), Turin, vol. 1 (1960), p. 743.
  157. Cf. Second Vatican Council, Dogmatic Constitution on the Church, n. 13: AAS 57 (1965), p. 17.
  158. Cf. Luke 2:14. Chapter 5
  159. 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.”
  160. 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.
  161. Cf. John XXIII, encyclical letter Pacem in Terris, where reduction of arms is mentioned: AAS 55 (1963), p. 287.
  162. Cf. 2 Cor. 2:6.

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