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126 Men are becoming more and more convinced that disputes which arise between states should not be resolved by recourse to arms, but rather by negotiation.
127 We grant indeed that this conviction is chiefly based on the terrible destructive force of modern weapons and a fear of the calamities and frightful destruction which such weapons would cause. Therefore, in an age such as ours which prides itself on its atomic energy it is contrary to reason to hold that war is now a suitable way to restore rights which have been violated.
128 Nevertheless, unfortunately, the law of fear still reigns among peoples, and it forces them to spend fabulous sums for armaments, not for aggression they affirm--and there is no reason for not believing them--but to dissuade others from aggression.
129 There is reason to hope, however, that by meeting and negotiating, men may come to discover better the bonds that unite them together, deriving from the human nature which they have in common; and that they may also come to discover that one of the most profound requirements of their common nature is this: that between them and their respective peoples it is not fear which should reign but love, a love which tends to express itself in a collaboration that is loyal, manifold in form and productive of many benefits.
130 The recent progress of science and technology, since it has profoundly influenced human conduct, is rousing men everywhere in the world to more and more cooperation and association with one another. Today the exchange of goods and ideas, travel from country to another have greatly increased. Consequently, the close relations of individuals, families, intermediate associations belonging to different countries have become vastly more frequent and conferences between heads of states are held at shorter intervals. At the same time the interdependence of national economies has grown deeper, one becoming progressively more closely related to the other, so that they become, as it were, integral parts of the one world economy. Finally, the social progress, order, security and peace of each country are necessarily connected with the social progress, order, security and peace of all other countries.
131 Given these conditions, it is obvious that individual countries cannot rightly seek their own interests and develop themselves in isolation from the rest, for the prosperity and development of one country follows partly in the train of the prosperity and progress of all the rest and partly produces that prosperity and progress.
132 No era will destroy the unity of the human family since it is made up of human beings sharing with equal right their natural dignity. For this reason, necessity, rooted in man's very nature, will always demand that the common good be sought in sufficient measure because it concerns the entire human family.
133 In times past, it seemed that the leaders of nations might be in a position to provide for the universal common good, either through normal diplomatic channels, or through top-level meetings, or through conventions or treaties by making use of methods and instruments suggested by natural law, the law of nations, or international law.
134 In our time, however, relationships between states have changed greatly. On the one hand, the universal common good poses very serious questions which are difficult and which demand immediate solution especially because they are concerned with safeguarding the security and peace of the whole world. On the other hand the heads of individual states, inasmuch as they are juridically equal, are not entirely successful no matter how often they meet or how hard they try to find more fitting juridical instruments. This is due not to lack of goodwill and initiative but to lack of adequate power to back up their authority.
135 Therefore, under the present circumstances of human society both the structure and form of governments as well as the power which public authority wields in all the nations of the world, must be considered inadequate to promote the universal common good.
136 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 suitably adapted to various contingencies.
137 Today the universal common good poses problems of worldwide dimensions, which cannot be adequately tackled or solved except by the efforts of public authority endowed with a wideness of powers, structure and means of the same proportions: that is, of public authority which is in a position to operate in an effective manner on a world-wide basis. The moral order itself, therefore, demands that such a form of public authority be established.
138 This public authority, having world-wide power and endowed with the proper means for the efficacious pursuit of its objective, which is the universal common good in concrete form, must be set up by common accord and not imposed by force. The reason is that such an authority must be in a position to operate effectively; yet, at the same time, its action must be inspired by sincere and real impartiality: it must be an action aimed at satisfying the universal common good. The difficulty is that there would be reason to fear that a supra-national or worldwide public authority, imposed by force by the more powerful nations might be an instrument of one-sided interests; and even should this not happen, it would be difficult for it to avoid all suspicion of partiality in its actions, and this would take from the force and effectiveness of its activity. Even though there may be pronounced differences between nations as regards the degree of their economic development and their military power, they are all very sensitive as regards their juridical equality and the excellence of their way of life. For that reason, they are right in not easily yielding obedience to an authority imposed by force, or to an authority in whose creation they had no part, or to which they themselves did not decide to submit by their own free choice.
139 Like the common good of individual states, so too the universal common good cannot be determined except by having regard for the human person. Therefore, the public and universal authority, too, must have as its fundamental objective the recognition, respect, safeguarding and promotion of the rights of the human person; this can be done by direct action when required, or by creating on a world scale an environment in which leaders of the individual countries can suitably maintain their own functions.
140 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 world-wide public authority and the public authority of individual nations be governed by the same principle. This means that the world-wide 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.
141 The world-wide 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. (64)
64. Cf. Address of Pius XII to youths of Catholic Action from the dioceses of Italy gathered in Rome, Sept. 12, 1948, A.A.S. XL p. 412.
142 As is known, the United Nations Organization (U.N.O.) was established on June 26, 1945, and to it there were subsequently added specialized agencies consisting of members designated by the public authority of the various countries with important international tasks in the economic, social, cultural, educational and health fields. The United Nations Organization had as its essential purpose the maintenance and consolidation of peace between peoples, fostering between them friendly relations, based on the principles of equality, mutual respect, and varied forms of cooperation in every sector of human endeavor.
143 An act of the highest importance performed by the United Nations Organization was the Universal Declaration of Human Rights, approved in the General Assembly of December 10, 1948. In the preamble of that Declaration, the recognition and respect of those rights and respective liberties is proclaimed as a goal to be achieved by all peoples and all countries.
144 We are fully aware that some objections and reservations were raised regarding certain points in the Declaration, and rightly so. There is no doubt, however, that the document represents an important step on the path towards the juridical-political organization of all the peoples of the world. For in it, in most solemn form, the dignity of a human person is acknowledged to all human beings; and as a consequence there is proclaimed, as a fundamental right, the right of every man freely to investigate the truth and to follow the norms of moral good and justice, and also the right to a life worthy of man's dignity, while other rights connected with those mentioned are likewise proclaimed.
145 It is therefore our ardent desire that the United Nations Organization--in its structure and in its means--may become ever more equal to the magnitude and nobility of its tasks, and may the time come as quickly as possible when every human being will find therein an effective safeguard for the rights which derive directly from his dignity as a person, and which are therefore universal, inviolable and inalienable rights. This is all the more to be hoped for since all human beings, as they take an ever more active part in the public life of their own country, are showing an increasing interest in the affairs of all peoples, and are becoming more consciously aware that they are living members of the whole human family.
146 Once again We exhort Our children to take an active part in public life, and to contribute towards the attainment of the common good of the entire human family as well as to that of their own country. They should endeavor, therefore, in the light of the Faith and with the strength of love, to ensure that the various institutions--whether economic, social, cultural or political in purpose should be such as not to create obstacles, but rather to facilitate or render less arduous man's perfectioning of himself both in the natural order as well as in the supernatural.
147 Nevertheless, in order to imbue civilization with right norms and Christian principles, it is not enough to be illumined with the gift of faith and enkindled with the desire of forwarding a good cause. For this end it is necessary to take an active part in the various organizations and influence them from within.
148 And since our present age is one of outstanding scientific and technical progress and excellence, one will not be able to enter these organizations and work effectively from within unless he is scientifically competent, technically capable and skilled in the practice of his own profession.
149 We desire to call attention to the fact that scientific competency, technical capacity and professional experience, although necessary, are not of themselves sufficient to elevate the relationships of society to an order that is genuinely human: that is, to an order whose foundation is truth, whose measure and objective is justice, whose driving force is Love, and whose method of attainment if freedom.
150 For this end it is certainly necessary that human beings carry on their own temporal activities in accordance with the laws governing them and following the methods corresponding to their nature. But at the same time it is also necessary that they should carry on those activities as acts within the moral order: therefore, as the exercise or vindication of a right, as the fulfillment of a duty or the performance of a service, as a positive answer to the providential design of God directed to our salvation. In other words, it is necessary that human beings, in the intimacy of their own consciences, should so live and act in their temporal lives as to create a synthesis between scientific, technical and professional elements on the one hand, and spiritual values on the other.
151 It is no less clear that today, in traditionally Christian nations, secular institutions, although demonstrating a high degree of scientific and technical perfection, and efficiency in achieving their respective ends, not infrequently are but slightly affected by Christian motivation or inspiration.
152 It is beyond question that in the creation of those institutions many contributed and continue to contribute who were believed to be and who consider themselves Christians; and without doubt, in part at least, they were and are. How does one explain this? It is Our opinion that the explanation is to be found in an inconsistency in their minds between religious belief and their action in the temporal sphere. It is necessary, therefore, that their interior unity be re-established, and that in their temporal activity Faith should be present as a beacon to give light, and Charity as a force to give life.
153 It is Our opinion, too, that the above-mentioned inconsistency between the religious faith in those who believe and their activities in the temporal sphere, results--in great part--from the lack of a solid Christian education. Indeed, it happens in many quarters and too often that there is no proportion between scientific training and religious instruction: the former continues and is extended until it reaches higher degrees, while the latter remains at elementary level. It is indispensable, therefore, that in the training of youth, education should be complete and without interruption, namely, that in the minds of the young religious values should be cultivated and the moral conscience refined in a manner to keep pace with the continuous and ever more abundant assimilation of scientific and technical knowledge. And it is indispensable, too, that they be instructed regarding the proper way to carry out their actual tasks. (65)
65. Cf. Encycl. Mater et Magistra of John XXIII, A.A S. LIII, 1961, p. 454 MM 1.
154 We deem it opportune to point out how difficult it is to understand clearly the relation between the objective requirements of justice and concrete situations, namely, to define the degrees and forms in which doctrinal principles and directives ought to be applied to reality.
155 And the definition of those degrees and forms is all the more difficult in our times, which are marked by a pronounced dynamism. For this reason, the problem of bringing social reality into line with the objective requirements of justice is a problem which will never admit of a definitive solution. Meanwhile, Our children must watch over themselves lest they relax and feel satisfied with objectives already achieved.
156 In fact, all human beings ought rather to reckon that what has been accomplished is but little in comparison with what remains to be done in regard to organs of production, trade unions, associations, professional organizations, insurance systems, legal systems, political regimes, institutions for cultural, health, recreational or sporting purposes. These must all be adjusted to the era of the atom and of the conquest of space: an era which the human family has already entered. Wherein it has commenced its new advance towards limitless horizons.
157 The doctrinal principles outlined in this document derive from both nature itself and the natural law. In putting these principles into practice it frequently happens that Catholics in many ways cooperate either with Christians separated from this Apostolic See, or with men of no Christian faith whatever, but who are endowed with reason and adorned with a natural uprightness of conduct. "In such relations let the faithful be careful to be always consistent in their actions, so that they may never come to any compromise in matters of religion and morals. At the same time, however, let them be, and show themselves to be, animated by a spirit of understanding and detachment, and disposed to work loyally in the pursuit of objectives which are of their nature good, or conducive to good." (66)
66. Ibid., p. 456 MM 1.
158 However, one must never confuse error and the person who errs, not even when there is question of error or inadequate knowledge of truth in the moral or religious field. The person who errs is always and above all a human being, and he retains in every case his dignity as a human person; and he must be always regarded and treated in accordance with that lofty dignity. Besides, in every human being, there is a need that is congenital to his nature and never becomes extinguished, compelling him to break through the web of error and open his mind to the knowledge of truth. And God will never fail to act on his interior being, with the result that a person, who at a given moment of his life lacked the clarity of faith or even adheres to erroneous doctrines, can at a future date be enlightened and believe the truth. For Catholics, if for the sake of promoting the temporal welfare they cooperate with men who either do not believe in Christ or whose belief is faulty because they are involved in error, can provide them either the occasion or the inducement to turn to truth.
159 It is, therefore, especially to the point to make a clear distinction between false philosophical teachings regarding the nature, origin, and destiny of the universe and of man, and movements which have a direct bearing either on economic and social questions, or cultural matters or on the organization of the state, even if these movements owe their origin and inspiration to these false tenets. While the teaching once it has been clearly set forth is no longer subject to change, the movements, precisely because they take place in the midst of changing conditions, are readily susceptible of change. Besides, who can deny that those movements, in so far as they conform to the dictates of right reason and are interpreters of the lawful aspirations of the human person, contain elements that are positive and deserving of approval?
160 For these reasons it can at times happen that meetings for the attainment of some practical results which previously seemed completely useless now are either actually useful or may be looked upon as profitable for the future. But to decide whether this moment has arrived, and also to lay down the ways and degrees in which work in common might be possible for the achievement of economic, social, cultural, and political ends which are honorable and useful: these are the problems which can only be solved with the virtue of prudence, which is the guiding light of the virtues that regulate the moral life, both individual and social. Therefore, as far as Catholics are concerned, this decision rests primarily with those who live and work in the specific sectors of human society in which those problems arise, always, however, in accordance with the principles of the natural law, with the social doctrine of the church, and with the directives of ecclesiastical authorities. For it must not be forgotten that the Church has the right and the duty not only to safeguard the principles of ethics and religion, but also to intervene authoritatively with Her children in the temporal sphere, when there is a question of judging the application of those principles to concrete cases. (67)
67. Ibid., p. 456 MM 1; cf. Encycl. Immortale Dei of Leo XIII, Acta Leonis XIII, V, 1885, p. 128; Encycl. Ubi Arcano of Pius XI, A.A.S. XIV, 1922, p. 698; and Address of Pius XII to Delegates of the International Union of Catholic Women's Leagues gathered in Rome for a joint convention, Sept. 11, 1947, A.A.S. XXXIX, 1947, p. 486.
161 There are some souls, particularly endowed with generosity, who, on finding situations where the requirements of justice are not satisfied or not satisfied in full, feel enkindled with the desire to change the state of things, as if they wished to have recourse to something like a revolution.
162 It must be borne in mind that to proceed gradually is the law of life in all its expressions; therefore in human institutions, too, it is not possible to renovate for the better except by working from within them, gradually. Pius XII proclaimed: "Salvation and justice are not to be found in revolution, but in evolution through concord. Violence has always achieved only destruction, not construction; the kindling of passions, not their pacification; the accumulation of hate and ruin, not the reconciliation of the contending parties. And it has reduced men and parties to the difficult task of rebuilding, after sad experience, on the ruins of discord." (68)
68. Cf. Address to workers from the dioceses of Italy gathered in Rome, Pentecost, June 13, 1943, A.A.S. XXXV, 1943, p. 175.
163 We must therefore consider this point most closely joined to the great tasks of magnanimous men, namely, to establish with truth, justice, charity, and liberty new methods of relationships in human society: the relations among individual citizens, among citizens and their own countries, among nations themselves, among individuals, families, intermediate associations and individual states on the one hand, and with the community of all mankind on the other. This is a most exalted task, for it is the task of bringing about true peace in the order established by God.
164 These men, necessarily few in number, but deserving recognition for their contributions in the field of human relations, We publicly praise and at the same time We earnestly invite them to persevere in their work with ever greater zeal. And We are comforted by the hope that their number will increase, especially among those who believe, for it is an imperative of duty; it is a requirement of Love. Every believer in this world of ours must be a spark of light, a center of love, a vivifying leaven amidst his fellowmen: and he will be this all the more perfectly the more closely he lives in communion with God and in the intimacy of his own soul.
165 In fact, there can be no peace between men unless there is peace within each one of them, unless, that is, each one builds up within himself the order wished by God. Hence St. Augustine asks: "Does your soul desire to overcome your lower inclinations? Let it be subject to Him Who is on high and it will conquer the lower self: there will be peace in you; true, secure and well-ordered peace. In what does that order consist? God commands the soul; the soul commands the body; and there is nothing more orderly than this." (69)
69. Miscellanea Augustiniana ... Sermones post Maurinos reperti of St. Augustine, Rome, 1930, p. 633.
166 These words of Ours, which We have wished to dedicate to the problems that most beset the human family today and on the just solution of which the ordered progress of society depends, are dictated by a profound aspiration which We know is shared by all men of good will: the consolidation of peace in the world.
167 As the humble and unworthy Vicar of Him Whom the Prophet announced as the Prince of Peace, (Cf. Is 9,5) We have the duty to expend all Our energies in an effort to protect and strengthen this gift. However, Peace will be but an empty-sounding word unless it is founded on the order which this present document has outlined in confident hope: an order founded on truth, built according to justice, vivified and integrated by charity, and put into practice in freedom.
168 This is such a noble and elevated task that human resources, even though inspired by the most praiseworthy good will, cannot bring it to realization alone. In order that human society may reflect as Faithfully as possible the Kingdom of God, help from on high is absolutely necessary.
169 For this reason, during these sacred days Our supplication is raised with greater fervor towards Him Who by His painful Passion and death overcame sin--the root of discord and the source of sorrows and inequalities--and by His Blood reconciled mankind to the Eternal Father; «For he himself is Our peace, he it is that hath made both one ... and coming he announced the good tidings of peace to you who were afar off, and of peace to those who were near." (Ep 2,14-17)
170 And in the Liturgy of these days we hear the announcement: "Our Lord Jesus Christ, after His resurrection, stood in the midst of His disciples and said 'Peace be to you,' alleluia: the disciples rejoiced seeing the Lord." (72) He leaves us peace, He brings us peace: "Peace I leave with you, my peace I give to you; not as the world gives do I give to you." (Jn 14,27)
72. Responsory at Matins on the Friday after Easter.
171 This is the peace which We implore of Him with the ardent yearning of Our prayer. May He banish from the hearts of men whatever might endanger peace, may He transform them into witnesses of truth, justice and brotherly love. May He enlighten the rulers of peoples so that in addition to their solicitude for the proper welfare of their citizens, they may guarantee and defend the great gift of peace; may He enkindle the wills of all, so that they may overcome the barriers that divide, cherish the bonds of mutual charity, understand others, and pardon those who have done them wrong; by virtue of his action, may all peoples of the earth become as brothers, and may the most longed-for peace blossom forth and reign always among them.
172 As a pledge of this peace, and with the ardent wish that it may shine forth on the Christian communities entrusted to your care, especially for the benefit of those who are most lowly and in the greatest need of help and defense, We are glad to impart to you, Venerable Brothers, to the priests both secular and religious, to the religious men and women and to the faithful of your Dioceses, particularly to those who make every effort to put these exhortations of Ours into practice, Our Apostolic Blessing. Finally, upon all men of good will, to whom this Encyclical Letter is also addressed, We implore from Almighty God health and prosperity.
Given at Rome at St. Peter's, on Holy Thursday, the eleventh day of April, in the year 1963, the fifth of Our Pontificate.
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