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Pacem

in Terris

ENCYCLICAL LETTER

OF

POPE JOHN XXIII

April 11, 1963

National Catholic Welfare Conference

1312 Massachusetts Ave., N.W. Washington 5 , D.C.



This translation of Pacem in Terris is basically that issued by

the Vatican Polyglot Press. Subsequently upon receipt of the

official Latin text in the Acta Apostolicae Sedis the N.C.W.C. made

many textual changes—some of them important—to achieve a
more precise fidelity to the official Latin and greater clarity of

expression.



Encyclical Letter

ON ESTABLISHING UNIVERSAL PEACE

IN TRUTH, JUSTICE, CHARITY AND LIBERTY

TO OUR VENERABLE BROTHERS

THE PATRIARCHS, PRIMATES, ARCHBISHOPS, BISHOPS

AND OTHER LOCAL ORDINARIES

IN PEACE AND COMMUNION WITH THE APOSTOLIC SEE

TO THE CLERGY AND FAITHFUL OF THE WHOLE WORLD

AND TO ALL MEN OF GOOD WILL

f 3)0l|u 3C30H

VENERABLE BROTHERS

AND BELOVED CHILDREN,

HEALTH AND APOSTOLIC BENEDICTION

INTMODUCTION

Order in the Universe

-Race on earth, which all men of every era have most eagerly

yearned for, can be firmly established only if the order laid down

by God be dutifully observed.

2. The progress of learning and the inventions of technology

clearly show that, both in living things and in the forces of nature,

an astonishing order reigns, and they also bear witness to the greatness

of man, who can understand that order and create suitable instruments

to harness those forces of nature and use them to his benefit.

3. But the progress of science and the inventions of technology

show above all the infinite greatness of God, Who created the universe

3



and man himself. He created all things out of nothing, pouring into

them the abundance of His wisdom and goodness, so that the holy

psalmist praises God in these words: 0 Lord our master, the majesty

of thy name fills all the earths Elsewhere he says: What diversity.

Lord, in thy creatures! What wisdom has designed them all!^ God

also created man in His own image and likeness,^ endowed him with

intelligence and freedom, and made him lord of creation, as the same

psalmist declares in the words: Thou hast placed him only a little

below the angels, crowning him with glory and honor and bidding

him rule over the works of thy hands. Thou hast put all under his

dominion."^

Order in human beings

4. How strongly does the turmoil of individual men and peoples

contrast with the perfect order of the universe! It is as if the rela-

tionships which bind them together could be controlled only by force.

5. But the Creator of the world has imprinted in man’s heart an

order which his conscience reveals to him and enjoins him to obey:

This shows that the obligations of the law are written in their hearts;

their conscience utters its own testimony.^ And how could it be

otherwise? For whatever God has made shows forth His infinite

wisdom, and it is manifested more clearly in the things which have

greater perfection.®

6. But fickleness of opinion often produces this error, that many

think that the relationships between men and States can be governed

by the same laws as the forces and irrational elements of the universe,

whereas the laws governing them are of quite a different kind and

are to be sought elsewhere, namely, where the Father of all things

wrote them, that is, in the nature of man.

7. By these laws men are most admirably taught, first of all how

they should conduct their mutual dealings among themselves, then

how the relationships between the citizens and the public authorities

of each State should be regulated, then how States should deal with

one another, and finally how, on the one hand individual men and

States, and on the other hand the community of all peoples, should

act towards each other, the establishment of such a community being

urgently demanded today by the requirements of universal common

good.

4



PAET I

(JPrber JBcttoecn iHlen

Every man is a person with rights and duties

irst of all, it is necessary to speak of the order whieh should

exist between men.

9. Any human society, if it is to be well-ordered and productive,

must lay down as a foundation this principle, namely, that every

human being is a person, that is, his nature is endowed with intelli-

gence and free will. Indeed, precisely because he is a person he has

rights and obligations flowing directly and simultaneously from his

very nature.^ And as these rights and obligations are universal and

inviolable so they cannot in any way be surrendered.

10. If we look upon the dignity of the human person in the light

of divinely revealed truth, we cannot help but esteem it far more

highly; for men are redeemed by the blood of Jesus Christ, they are

by grace the children and friends of God and heirs of eternal glory.

The right to life and a worthy standard of living

11. Beginning our discussion of the rights of man, we see that

every man has the right to life, to bodily integrity, and to the means

which are suitable for the proper development of life; these are

primarily food, clothing, shelter, rest, medical care, and finally the

necessary social services. Therefore a human being also has the

right to security in cases of sickness, inability to work, widowhood,

old age, unemployment, or in any other case in which he is deprived

of the means of subsistence through no fault of his own.®

Rights pertaining to moral and cultural values

12. By the natural law every human being has the right to re-

spect for his person, to his good reputation; the right to freedom in

searching for truth and in expressing and communicating his opinions,

and in pursuit of art, within the limits laid down by the moral order

and the common good; and he has the right to be informed truthfully

about public events.

5



13. The natural law also gives man the right to share in the

benefits of culture, and therefore the right to a basic education and

to technical and professional training in keeping with the stage of

educational development in the country to which he belongs. Every

effort should be made to ensure that persons be enabled, on the basis

of merit, to go on to higher studies, so that, as far as possible, they

may occupy posts and take on responsibilities in human society in

accordance with their natural gifts and the skills they have acquired.®

The right to worship God according to one’s conscience

14. This too must be listed among the rights of a human being,

to honor God according to the sincere dictates of his own conscience,

and therefore the right to practice his religion privately and publicly.

For as Lactantius so clearly taught: We were created for the purpose

of showing to the God Who bore us the submission we owe Him, of
recognizing Him alone, and of serving Him. We are obliged and

bound by this duty to God; from this religion itself receives its

name.^^ And on this point Our Predecessor of immortal memory,

Leo XIII, declared: This genuine, this honorable freedom of the

sons of God, which most nobly protects the dignity of the human

person, is greater than any violence or injustice; it has always been

sought by the Church, and always most dear to Her. This was the

freedom which the Apostles claimed with intrepid constancy, which

the Apologists defended with their writings, and which the Martyrs

in such numbers consecrated with their blood.^^

The right to choose freely one’s state of life

15. Human beings have the right to choose freely the state of life

which they prefer, and therefore the right to set up a family, with

equal rights and duties for man and woman, and also the right to

follow a vocation to the priesthood or the religious life.^®

16. The family, grounded on marriage freely contracted, monoga-

mous and indissoluble, is and must be considered the first and essential

cell of human society. From this it follows that most careful provision

must be made for the family both in economic and social matters as

well as in those which are of a cultural and moral nature, all of

which look to the strengthening of the family and helping it carry

out its function.

17. Parents, however, have a prior right in the support and

education of their children.^®

6



Economic rights

18. If we turn our attention to the economic sphere it is clear

that man has a right by the natural law not only to an opportunity

to work, but also to go about his work without coercion.^**

19. To these rights is certainly joined the right to demand work-

ing conditions in which physical health is not endangered, morals are

safeguarded, and young people’s normal development is not impaired.

Women have the right to working conditions in accordance with their

requirements and their duties as wives and mothers.

20. From the dignity of the human person, there also arises the

right to carry on economic activities according to the degree of

responsibility of which one is capable.^ ^ Furthermore—and this must
be specially emphasized—the worker has a right to a wage deter-
mined according to criterions of justice, and sufficient, therefore, in

proportion to the available resources, to give the worker and his

family a standard of living in keeping with the dignity of the human

person. In this regard. Our Predecessor Pius XII said: To the per-

sonal duty to ivork imposed by nature, there corresponds and follows

the natural right of each individual to make of his work the means

to provide for his own life and the lives of his children; so funda-

mental is the law of nature which commands man to preserve his

lifer^

21. The right to private property, even of productive goods, also

derives from the nature of man. This right, as We have elsewhere

declared, is an effective means for safeguarding the dignity of the

human person and for the exercise of responsibility in all fields; it

strengthens and gives serenity to family life, thereby increasing the

peace and prosperity of the State

22. However, it is opportune to point out that there is a social duty

essentially inherent in the right of private property.^^

The right of meeting and association

23. From the fact that human beings are by nature social, there

arises the right of assembly and association. They have also the right

to give the societies of which they are members the form they consider

most suitable for the aim they have in view, and to act within such

societies on their own initiative and on their own responsibility in

order to achieve their desired objectives.^^

7



24. And, as We Ourselves in the encyclical Mater et Magistra

have strongly urged, it is by all means necessary that a great variety

of organizations and intermediate groups be established which are

capable of achieving a goal which an individual cannot effectively

attain by himself. These societies and organizations must be con-

sidered the indispensable means to safeguard the dignity of the

human person and freedom while leaving intact a sense of responsi-

bility.^^

The right to emigrate and immigrate

25. Every human being has the right to freedom of movement

and of residence within the confines of his own country; and, when

there are just reasons for it, the right to emigrate to other countries

and take up residence there. The fact that one is a citizen of a

particular State does not detract in any way from his membership

in the human family as a whole, nor from his citizenship in the world

community.

Political rights

26. 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 com-

mon good of the citizens. For, as Our Predecessor of happy memory,

Pius XII, pointed out: The human individual, far from being 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.^^

27. The human person is also entitled to a juridical protection of

his rights, a protection that should be efficacious, impartial and

inspired by the true norms of justice. As Our Predecessor Pius XII

teaches: That perpetual privilege proper to man, by which every

individual has a claim to the protection of his rights, and by which

there is assigned to each a definite and particular sphere of rights,

immune from all arbitrary attacks, is the logical consequence of the

order of justice willed by Godr'^

Jiutiesi

Rights and duties necessarily linked in the one person

28. The natural rights with which We have been dealing are,

however, inseparably connected, in the very person who is their sub-

8



ject, with just as many respective duties; and rights as well as duties

find their source, their sustenance and their inviolability in the

natural law which grants or enjoins them.

29. Therefore, to cite a few examples, the right of every man

to life is correlative with the duty to preserve it; his right to a decent

standard of living with the duty of living it becomingly; and his right

to investigate the truth freely, with the duty of seeking it ever more

completely and profoundly.

Reciprocity of rights and duties between persons

30. Once this is admitted, it also follows that in human society to

one man’s right there corresponds a duty in all other persons: the

duty, namely, of acknowledging and respecting the right in question.

For every fundamental human right draws its indestructible moral

force from the natural law, which in granting it imposes a corre-

sponding obligation. Those, therefore, who claim their own rights,

yet altogether forget or neglect to carry out their respective duties,

are people who build with one hand and destroy with the other.

Mutual collaboration

31. Since men are social by nature they are meant to live with

others and to work for one another’s welfare. A well-ordered human

society requires that men recognize and observe their mutual rights

and duties. It also demands that each contribute generously to the

establishment of a civic order in which rights and duties are more

sincerely and effectively acknowledged and fulfilled.

32. It is not enough, for example, to acknowledge and respect

every man’s right to the means of subsistence if we do not strive to

the best of our ability for a sujSicient supply of what is necessary for

his sustenance.

33. The society of men must not only be organized but must also

provide them with abundant resources. This certainly requires that

they observe and recognize their mutual rights and duties; it also

requires that they collaborate in the many enterprises that modern

civilization either allows or encourages or even demands.

An attitude of responsibility

34. The dignity of the human person also requires that every man

enjoy the right to act freely and responsibly. For this reason, there-

fore, in social relations man should exercise his rights, fulfill his

9



obligations and, in the countless forms of collaboration with others,

act chiefly on his own responsibility and initiative. This is to be done

in such a way that each one acts on his own decision, of set purpose

and from a consciousness of his obligation, without being moved by

force or pressure brought to bear on him externally. For any human

society that is established on relations of force must be regarded as

inhuman, inasmuch as the personality of its members is repressed or

restricted, when in fact they should be provided with appropriate

incentives and means for developing and perfecting themselves.

Social life in truth, justice, charity and freedom

35. 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}^ This will be accomplished when each one duly

recognizes both his rights and his obligations towards others. Further-

more, human society will be such as we have just described it, if the

citizens, guided by justice, apply themselves seriously to respecting

the rights of others and discharging their own duties; if they are

moved by such fervor of charity as to make their own the needs of

others and share with others their own goods: if finally, they work

for a closer fellowship in the world of spiritual values. Yet this is

not sufficient; for human society is bound together by freedom, that

is to say, in ways and means in keeping with the dignity of its citizens,

who accept the responsibility of their actions, precisely because they

are by nature rational beings.

36. Therefore, Venerable Brothers and beloved children, human

society must primarily be considered something pertaining to the

spiritual. Through it, in the bright light of truth men should share

their knowledge, be able to exercise their rights and fulfill their

obligations, be inspired to seek spiritual values, mutually derive

genuine pleasure from the beautiful of whatever order it be, always

be readily disposed to pass on to others the best of their own cultural

heritage and eagerly strive to make their own the spiritual achieve-

ments of others. These benefits not only influence, but at the same

time give aim and scope to all that has bearing on cultijral expres-

sions, economic and social institutions, political movements and

forms, laws, and all other structures by which society is outwardly

established and constantly developed.

10



God and the moral order

37. The order which prevails in society is by nature moral.
i

Grounded as it is in truth, it must function according to the norms of

justice, it should be inspired and perfected by mutual love, and

finally it should be brought to an ever more refined and human

balance in freedom.

38. Now an order of this kind, whose principles are universal,

absolute and unchangeable, has its ultimate source in the one true

God, Who is personal and transcends human nature. Inasmuch as

God is the first Truth and the highest Good, He alone is that deepest

source from which human society can draw its vitality, if that society

is to be well ordered, beneficial, and in keeping with human dignity.

As St. Thomas Aquinas says: Human reason is the norm of the

human will, according, to which its goodness is measured, because

reason derives from the eternal law which is the divine reason itself.

It is evident then that the goodness of the human will depends much

more on the eternal law than on human reason.^'^

Characteristics of the present day

39. Our age has three distinctive characteristics.

40. First of all, the working classes have gradually gained ground

in economic and public affairs. They began by claiming their rights

in the socio-economic sphere; they extended their action then to

claims on the political level; and finally applied themselves to the

acquisition of the benefits of a more refined culture. Today, there-

fore, workers all over the world refuse to be treated as if they were

irrational objects without freedom, to be used at the arbitrary dispo-

sition of others. They insist that they be always regarded as men

with a share in every sector of human society: in the social and

economic sphere, in the fields of learning and culture, and in public

life.

41. Secondly, it is obvious to everyone that women are now taking

a part in public life. This is happening more rapidly perhaps in

nations of Christian civilization, and, more slowly but broadly, among

peoples who have inherited other traditions or cultures. Since women

are becoming ever more conscious of their human dignity, they will

not tolerate being treated as mere material instruments, but demand

rights befitting a human person both in domestic and in public life.

42. Finally, in the modern world human society has taken on an

entirely new appearance in the field of social and political life. For

11



since all nations have either achieved or are on the way to achieving

independence, there will soon no longer exist a world divided into

nations that rule others and nations that are subject to others.

43. Men all over the world have today—or will soon have—the
rank of citizens in independent nations. No one wants to feel subject

to political powers located outside his own country or ethnical group.

Thus in very many human beings the inferiority complex which

endured for hundreds and thousands of years is disappearing, while in

others there in an attenuation and gradual fading of the corresponding

superiority complex which had its roots in social-economic privileges,

sex or political standing.

44. On the contrary, the conviction that all men are equal by

reason of their natural dignity has been generally accepted. Hence

racial discrimination can in no way be justified, at least doctrinally

or in theory. And this is of fundamental importance and significance

for the formation of human society according to those principles

which We have outlined above. For, if a man becomes conscious of

his rights, he must become equally aware of his duties. Thus he who

possesses certain rights has likewise the duty to claim those rights as

marks of his dignity, while all others have the obligation to acknowl-

edge those rights and respect them.

45. When the relations of human society are expressed in terms of

rights and duties, men become conscious of spiritual values, under-

stand the meaning and significance of truth, justice, charity and

freedom, and become deeply aware that they belong to this world of

values. Moreover, when moved by such concerns, they are brought to

a better knowledge of the true God Who is personal and transcendent,

and thus they make the ties that bind them to God the solid founda-

tion and supreme criterion of their lives, both of that life which they

live interiorly in the depths of their own souls and of that in which

they are united to other men in society.

PART II

I&clattons Jliettoeen Sniiitiitmals anb tfje public

Sutf)ortti££( llitfjin a Single g>tatc

Necessity and divine origin of authority

uman society can be neither well-ordered nor prosperous unless

it has some people invested with legitimate authority to preserve its

12



institutions and to devote themselves as far as is necessary to work

and care for the good of all. These however derive their authority

from God, as St. Paul teaches in the words, Authority comes from

God aloner^ These words of St. Paul are explained thus hy St. John

Chrysostom: What are you saying? Is every ruler appointed by God?

I do not say that, he replies, for I am not dealing now with individual

rulers, but with authority itself. What I say is, that it is the divine

wisdom and not mere chance, that has ordained that there should be

government, that some should command and others obey.^^ Moreover,

since God made men social by nature, and since no society can hold

together unless some one be over all, directing all to strive earnestly

for the common good, every civilized community must have a ruling

authority, and this authority, no less than society itself, has its source

in nature, and has, consequently, God for its author.

47. But authority is not to be thought of as a force lacking all

control. Indeed, since it is the power to command according to right

reason, authority must derive its obligatory force from the moral

order, which in turn has God for its first source and final end. Where-

fore Our Predecessor of happy memory, Pius XII, said: The absolute

order of living beings and mans very destiny (We are speaking of

man who is free, bound by obligations and endowed with inalienable

rights, and at once the basis of society and the purpose for which it

exists) also includes the state as a necessary society invested with

the authority without which it could not come into being or live. . . .

And since this absolute order, as we learn from sound reason, and

especially from the Christian faith, can have no origin save in God

Who is our Creator, it follows that the dignity of the Statens authority

is due to its sharing to some extent in the authority of God Himself.

48. Wherefore, a civil authority which uses as its only or its chief

means either threats and fear of punishment or promises of rewards

cannot effectively move men to promote the common good of all. Even

if it did so move them, this would be altogether opposed to their

dignity as men, endowed with reason and free will. As authority

rests chiefly on moral force, it follows that civil authority must appeal

primarily to the conscience of individual citizens, that is, to each

one’s duty to collaborate readily for the common good of all. But

since by nature all men are equal in human dignity, it follows that

no one may be coerced to perform interior acts. That is in the power

of God alone, Who sees and
j
udges the hidden designs of men’s hearts.

13



49. Those therefore who have authority in the State may oblige

men in conscience only if their authority is intrinsically related with

the authority of God and shares in it.^^

50. By this principle the dignity of the citizens is protected. When

in fact, men obey their rulers it is not at all as men that they obey

them, but through their obedience it is God, the provident Creator

of all things. Whom they reverence, since He has decreed that men’s

dealings with one another should be regulated by an order which He

Himself has established. Moreover, in showing this due reverence

to God, men not only do not debase themselves but rather perfect

and ennoble themselves. For to serve God is to rule.^^

51. Since the right to command is required by the moral order

and has its source in God, it follows that, if civil authorities pass

laws or command anything opposed to the moral order and conse-

quently contrary to the will of God, neither the laws made nor the

authorizations granted can be binding on the consciences of the citi-

zens, since God has more right to be obeyed than men.^"^ Otherwise,

authority breaks down completely and results in shameful abuse. As

St. Thomas Aquinas teaches: Human law has the true nature of law

only in so far as it corresponds to right reason, and in this respect

it is evident that it is derived from the eternal law. In so far as it

falls short of right reason, a law is said to be a wicked law; and so,

lacking the true nature of law, it is rather a kind of violence.

52. It must not be concluded, however, because authority comes

from God, that therefore men have no right to choose those who are

to rule the state, to decide the form of government, and to determine

both the way in which authority is to be exercised and its limits. It is

thus clear that the doctrine which We have set forth can be fully

consonant with any truly democratic regime.^®

Attainment of the common good is the purpose

of the public authority

53. Individual citizens and intermediate groups are obliged to

make their specific contributions to the common welfare. One of the

chief consequences of this is that they must bring their own interests

into harmony with the needs of the community, and must contribute

their goods and their services as civil authorities have prescribed, in

accord with the norms of justice and within the limits of their

competence. Clearly then those who wield power in the state must

do this by such acts which not only have been justly carried out, but

14



which also either have the common welfare primarily in view or

which can lead to it.

54. Indeed since the whole reason for the existence of civil

authorities is the realization of the common good, it is clearly neces-

sary that, in pursuing this objective, they should respect its essential

elements, and at the same time conform their laws to the circum-

stances of the day.^^

Essentials of the common good

55. Assuredly, the ethnic characteristics of the various human

groups are to be respected as constituent elements of the common

good,^® but these values and characteristics by no means exhaust the

content of the common good. For the common good since it is inti-

mately bound up with human nature cannot therefore exist fully and

completely unless the human person is taken into consideration and

the essential nature and realization of the common good be kept in

mind.^^

56. In the second place, the very nature of the common good

requires that all members of the state be entitled to share in it,

although in different ways according to each one’s tasks, merits

and circumstances. For this reason, every civil authority must take

pains to promote the common good of all, without preference for

any single citizen or civic group. As Our Predecessor of immortal

memory, Leo XIII, has said: The civil power must not serve the

advantage of any one individual, or of some few persons, inasmuch

as it was established for the common good of all.^^ Considerations of

justice and equity, however, can at times demand that those involved

in civil government give more attention to the less fortunate members

of the community, since they are less able to defend their rights and

to assert their legitimate claims.^
^

57. In this context. We judge that attention should be called to the

fact that the common good touches the whole man, the needs both of

his body and of his soul. Hence it follows that the civil authorities

must undertake to effect the common good by ways and means that

are proper to them; that is, while respecting the hierarchy of values,

they should promote simultaneously both the material and the spiritual

welfare of the citizens."^^

58. These principles are clearly contained in the doctrine stated

in Our Encyclical, Mater et Magistra, where We emphasized that the

15



common good of all embraces the sum total of those conditions of

social living whereby men are enabled to achieve their own integral

perfection more fully and more easily.'^^

59. Men, however, composed as they are of bodies and immortal

souls, can never in this mortal life succeed in satisfying all their needs

or in attaining perfect happiness. Therefore the common good is

to he procured by such ways and means which not only are not

detrimental to man’s eternal salvation but which positively contribute

to it.^^

Responsibilities of the public authority, and rights and

duties of individuals

60. 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

easily 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^^

61. This means that, if any government does not acknowledge the

rights of man or violates them, it not only fails in its duty, but its

orders completely lack juridical force.^®

Reconciliation and protection of rights and

duties of individuals

62. One of the fundamental duties of civil authorities, therefore,

is to coordinate social relations in such fashion that the exercise of

one man’s rights does not threaten others in the exercise of their own

rights nor hinder them in the fulfillment of their duties. Finally, the

rights of all should be effectively safeguarded and, if they have been

violated, completely restored.^

^

Duty of promoting the rights of individuals

63. It is also demanded by the common good that civil authorities

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 authori-

ties take suitable action with regard to economic, political and cultural

16



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 fulfillment of

duties is compromised.

64. It is therefore necessary that the administration give whole-

hearted and careful attention to the social as well as to the economic

progress of the citizens, and to the development, in keeping with the

development of the productive system, of such essential services as the

building of roads, transportation, communications, water supply,

housing, public health, education, facilitation of the practice of

religion, and recreational facilities. It is necessary also that govern-

ments make efforts to see that insurance systems are made available

to the citizens, so that, in case of misfortune or increased family

responsibilities, no person will be without the necessary means to

maintain a decent standard of living. The government should make

similarly effective efforts to see that those who are able to work can

find employment in keeping with their aptitudes, and that each worker

receives a wage in keeping with the laws of justice and equity. It

should be equally the concern of civil authorities to ensure that work-

ers be allowed their proper responsibility in the work undertaken in

industrial organization, and to facilitate the establishment of inter-

mediate groups which will make social life richer and more effective.

Finally, it should be possible for all the citizens to share as far as they

are able in their country’s cultural advantages.

Harmonious relation between public authority’s two forms

of intervention

65. The common good requires that civil authorities maintain a

careful balance between coordinating and protecting the rights of

the citizens, on the one hand, and promoting them, on the other. It

should not happen that certain individuals or social groups derive

special advantage from the fact that their rights have received prefer-

ential protection. Nor should it happen that governments in seeking

to protect these rights, become obstacles to their full expression and

free use. For this principle must always be retained: that State

activity in the economic field, no matter what its breadth or depth

may be, ought not to be exercised in such a way as to curtail an

individuals freedom of personal initiative. Rather it should work to

expand that freedom as much as possible by the effective protection

of the essential personal rights of each and every individual."^^

17



66 . The same principle should inspire the various steps which

governments take in order to make it possible for the citizens more

easily to exercise their rights and fulfill their duties in every sector of

social life.

Structure and operation of the public authority

67. It is impossible to determine, in all cases, what is the most

suitable form of government, or how civil authorities can most effec-

tively fulfill their respective functions, i.e., the legislative, judicial

and executive functions of the State.

68. In determining the structure and operation of government

which a State is to have, great weight has to be given to the circum-

stances of a given people, circumstances which will vary at different

times and in different places. We consider, however, that it is in

keeping with the innate demands of human nature that the State

should take a form which embodies the three-fold division of powers

corresponding to the three principal functions of public authority.

In that type of State, not only the official functions of government

but also the mutual relations between citizens and public officials

are set down according to law, which in itself affords protection to

the citizens both in the enjoyment of their rights and in the fulfill-

ment of their duties.

69. If, however, this political and juridical structure is to produce

the advantages which may be expected of it, public officials must strive

to meet the problems which arise in a way that conforms both to the

complexities of the situation and the proper exercise of their function.

This requires that, in constantly changing conditions, legislators never

forget the norms of morality, or constitutional provisions, or the

common good. Moreover, executive authorities must coordinate the

activities of society with discretion, with a full knowledge of the law

and after a careful consideration of circumstances, and the courts

must administer justice impartially and without being influenced by

favoritism or pressure. The good order of society also demands that

individual citizens and intermediate organizations should be effec-

tively protected by law whenever they have rights to be exercised or

obligations to be fulfilled. This protection should be granted to

citizens both in their dealings with each other and in their relations

with government agencies.

18



Law and conscience

70. It is unquestionable that a legal structure in conformity with

the moral order and corresponding to the level of develoj)ment of the

state is of great advantage to achievement of the common good.

71. And yet, social life in the modern world is so varied, complex

and dynamic that even a juridical structure which has been prudently

and thoughtfully established often seems inadequate for the needs

of society.

72. It is also true that the relations of the citizens with each other,

of citizens and intermediate groups with public authorities, and

finally of the public authorities with one another, are often so complex

and so sensitive that they cannot be regulated by inflexible legal

provisions. Such a situation therefore demands that the civil authori-

ties have clear ideas about the nature and extent of their official duties

if they wish to maintain the existing juridical structure in its basic

elements and principles, and at the same time meet the exigencies of

social life, adapting their legislation to the changing social scene and

solving new problems. They must be men of great equilibrium and

integrity, competent and courageous enough to see at once what the

situation requires and to take necessary action quickly and effec-

tively.

Citizens’ participation in public life

73. It is in keeping with their dignity as persons that human

beings should take an active part in government, although the manner

in which they share in it will depend on the level of development of

the country to which they belong.

74. Men will find new and extensive advantages in the fact that

they are allowed to participate in government. In this situation, those

who administer the government come into frequent contact with the

citizens, and it is thus easier for them to learn what is really needed

for the common good. And since public officials hold office only for

a specified period of time their authority, far from withering, rather

takes on a new vigor in a measure proportionate to the development

of human society.^^

Characteristics of the present day

75. From these considerations it becomes clear that in the juridi-

cal organization of states in our times the first requisite is that a

19



charter of fundamental human rights be drawn up in clear and

precise terms and that it be incorporated in its entirety in the

constitution.

76. The second requisite is that the constitution of each state be

drawn up, phrased in correct juridical terminology, which prescribes

the manner of designating the public officials along with their mutual

relations, the spheres of their competence, the forms and systems

they are obliged to follow in the performance of their office.

77. The last requisite is that the relations between the government

and the governed are then set forth in terms of rights and duties;

and it is clearly laid down that the paramount task assigned to gov-

ernment officials is that of recognizing, respecting, reconciling, pro-

tecting and promoting the rights and duties of citizens.

78. It is of course impossible to accept the theory which professes

to find the original and single source of civic rights and duties, of the

binding force of the constitution, and of a government’s right to

command, in the mere will of human beings, individually or col-

lectively.^^

79. The tendencies to which We have referred, however, do clearly

show that the men of our time are becoming increasingly conscious of

their dignity as human persons. This awareness prompts them to

claim a share in the public administration of their country, while it

also accounts for the demand that their own inalienable and inviolable

rights be protected by law. It also requires, that government officials

be chosen in conformity with constitutional procedures, and perform

their specific functions within the limits of law.

PAET III

IRelationsi Pettoeen S>tates;

Subjects of rights and duties

C-^ur Predecessors have constantly maintained, and We join them

in reasserting, that nations are reciprocally subjects of rights and

duties. This means that their relationships also must be harmonized

in truth, in justice, in a working solidarity, in liberty. The same

natural law, which governs relations between individual human

20



beings, serves also to regulate the relations of nations with one

another.

81. This is readily clear to anyone if he would consider that the

heads of states can in no way put aside their natural dignity while

they represent their country and provide for its welfare, and that

they are never allowed to depart from the natural law by which they

are bound and which is the norm of their conduct.

82. Moreover, it is inconceivable that men because they are heads

of government are forced to put aside their human endowments. On

the contrary, they occupy this place of eminence for the very reason

that they have earned a reputation as outstanding members of the

body politic in view of their excellent intellectual endowments and

accomplishments.

83. Indeed it follows from the moral order itself that authority

is necessary for civil society, for civil society is ruled by authority;

and that authority cannot be used to thwart the moral order without

instantly collapsing because its foundation has been destroyed. This

is the warning of God Himself: A word, then, for the kinds’ ears to

hear, kings’ hearts to heed: a message for you, rulers, wherever you

he! Listen well, all you that have multitudes at your command,

foreign hordes to do your bidding. Power is none but comes to you

from the Lord, nor any royalty hut from One who is above all. He

it is that will call you to account for your doings with a scrutiny that

reads your inmost thoughts.^^

84. Lastly it is to be borne in mind that also in the regulating of

relations between states, authority is to be exercised for the achieve-

ment of the common good, which constitutes the reason for its

existence.

85. But a fundamental factor of the common good is acknowl-

edgment of the moral order and exact observance of its commands.

A well established order among nations must he built upon the un-

shakable and unchangeable rock of the moral law, made manifest

in the order of nature by the Creator Himself and by Him engraved

on the hearts of men with letters than can never be effaced. . . . Like

the rays of a gleaming beacon, its principles must guide the plans

and policies of men and nations. From its signals, which give warn-

ing and point out the safe and sure course, they must get their norms

and guidance if they would not see all their laborious efforts to

establish a new order condemned to tempest and shipwreck.^^

21



In truth

86. 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.

87. Very often, experience has taught us, individuals will be

found to differ enormously, in knowledge, power, talent and wealth.

From this, however, no justification is ever found for those who

surpass the rest to subject others to their control in any way. Rather

they have a more serious obligation which binds each and everyone

to lend mutual assistance to others in their efforts for improvement.

88. Likewise it can happen that one country surpasses another

in scientific progress, culture and economic development. But this

superiority, far from permitting it to rule others unjustly, imposes

the obligation to make a greater contribution to the general develop-

ment of the people.

89. In fact, men cannot by nature be superior to others since all

enjoy an equal natural dignity. From this it follows that countries

too do not differ at all from one another in the dignity which they

derive from nature. Individual states are like a body whose members

are human beings. Furthermore, we know from experience that

nations are wont to be very sensitive in all matters which in any

way concern their dignity and honor, and rightly so.

90. Truth further demands that the various media of social com-

munications made available by modern progress, which enable the

nations to know each other better, be used with serene objectivity.

That need not, of course, rule out any legitimate emphasis on the

positive aspects of their way of life. But methods of information

which fall short of the truth, and by the same token impair the

reputation of this people or that, must be discarded.

In justice

91. Relations between nations are to be further regulated by

justice. This implies, over and above recognition of their mutual

rights, the fulfillment of their respective duties.

22



92. Since nations have a right to exist, to develop tlieinselves, to

acquire a supply of the resources necessary for their developincnt,

to defend their good name and tlie honor due to them, it follows that

they are likewise bound by the obligation of effectively guarding each

of these rights and of avoiding those actions by which these rights

can be jeopardized. As men in their private enterprises cannot j)ursue

their own interests to the detriment of others, so too states cannot

lawfully seek that development of their own resources which brings

harm to other states and unjustly oppresses them. This statement of

St. Augustine seems to be very apt in this regard: Wliat are king-

doms without justice but large bands of robbers.'^^

93. Not only can it happen, but it actually does happen that the

advantages and conveniences which nations strive to acquire for

themselves become objects of contention; nevertheless, the resulting

disagreements must be settled, not by force, nor by deceit or trickery,

but rather in the only manner which is worthy of the dignity of man,

i. e., by a mutual assessment of the reasons on both sides of the

dispute, by a mature and objective investigation of the situation, and

by an equitable reconciliation of differences of opinion.

The treatment of minorities

94. Closely related to this point is the political trend which since

the nineteenth century has gathered momentum and gained ground

everywhere, namely, the striving of people of the same ethnic group

to become independent and to form one nation. Since this cannot

always be accomplished for various reasons, the result is that minori-

ties often dwell within the territory of a people of another ethnic

group, and this is the source of serious problems.

95. In the first place, it must be made clear that justice is seriously

violated by whatever is done to limit the strength and numerical

increase of these lesser peoples; the injustice is even more serious if

vicious attempts of this kind are aimed at the very extinction of these

groups.

96. It is especially in keeping with the principles of justice that

effective measures be taken by the civil authorities to improve the

lot of the citizens of an ethnic minority, particularly when that better-

ment concerns their language, the development of their natural gifts,

their ancestral customs, and their accomplishments and endeavors in

the economic order.^'^

23



97. It should be noted, however, that these minority groups,

either because of their present situation which they are forced to

endure, or because of past experiences, are often inclined to exalt

beyond due measure anything proper to their own people, and to

such a degree as to look down on things common to all mankind as

if the welfare of the human family must yield to the good of their

own ethnic group. Reason rather demands that these very people

recognize also the advantages that accrue to them from their peculiar

circumstances; for instance, no small contribution is made toward

the development of their particular talents and spirit by their daily

dealings with people who have grown up in a different culture since

from this association they can gradually make their own the excel-

lence which belongs to the other ethnic group. But this will happen

only if the minorities through association with the people who live

around them make an effort to share in their customs and institutions.

Such, however, will not be the case if they sow discord which causes

great damage and hinders progress.

Active solidarity

98. Since the mutual relations among nations must be regulated

by the norm of truth and justice, they must also derive great advan-

tage from an energetic union of mind, heart and resources. This can

be effected at various levels by mutual cooperation in many ways,

as is happening in our own time with beneficial results in the eco-

nomic, social, political, educational, public health and sports spheres.

We must remember that, of its very nature, civil authority exists, not

to confine its people within the boundaries of their nation, but rather

to protect, above all else, the common good of that particular civil

society, which certainly cannot be divorced from the common good

of the entire human family.

99. So it happens that civil societies in pursuing their interests

not only must not harm others, but must join their plans and forces

whenever the efforts of an individual government cannot achieve its

desired goals; but in the execution of such common efforts, great

care must be taken lest what helps some nations should injure others.

100. Furthermore, the universal common good requires that in

every nation friendly relations be fostered in all fields between the

citizens and their intermediate societies. Since in many parts of the

world there are groups of people of varying ethnic backgrounds, we

must be on our guard against isolating one ethnic group from its

24



fellow men. This is clearly inconsistent with modern conditions since

distances which separate people from each other have been ahnost

wiped out. Neither are we to overlook the fact that men of every

ethnic group, in addition to their own characteristic endowments by

which they are distinguished from the rest of men, have other impor-

tant gifts of nature in common with their fellow men by which they

can make more and more progress and perfect themselves, partic-

ularly in matters that pertain to the spirit. They have the right and

duty therefore to live in communion with one another.

The proper balance between population, land and capital

101. Everyone certainly knows that in some parts of the world

there is an imbalance between the amount of arable land and the

size of the population, and in other parts between the fertility of the

soil and available farm implements. Consequently, necessity demands

a cooperative effort on the part of the people to bring about a quicker

exchange of goods, or of capital, or the migration of people themselves.

102. In this case We think it is most opportune that as far as

possible employment should seek the worker, not vice versa. For

then most citizens have an opportunity to increase their holdings

without being forced to leave their native environment and seek a

new home with many a heartache, and adopt a new state of affairs

and make new social contacts with other citizens.

Tbe problem of political refugees

103. The sentiment of miiversal fatherhood which the Lord has

placed in Our heart makes Us feel profound sadness in considering

the phenomenon of political refugees: a phenomenon which has

assumed large proportions and which always hides numberless and

acute sufferings.

104. Such expatriations show that there are some political regimes

which do not guarantee lor individual citizens a sufficient sphere of

freedom within which their souls are allowed to breathe humanly; in

fact, under those regimes even the lawful existence of such a sphere

of freedom is either called into question or denied. This undoubtedly

is a radical inversion of the order of human society, because the reason

for the existence of public authority is to promote the common good,

a fundamental element of which is the recognition of that sphere of

freedom and the safeguarding of it.

25



105. At this point it will not be superfluous to recall that such

exiles are persons, and that all their rights as persons must be recog-

nized, since they do not lose those rights on losing the citizenship of

the states of which they are former members.

106. Now among the rights of a human person there must be

included that by which a man may enter a political community where

he hopes he can more fittingly provide a future for himself and his

dependents. Wherefore, as far as the common good rightly under-

stood permits, it is the duty of that State to accept such immigrants

and to help to integrate them into itself as new members.

107. Wherefore, on this occasion. We publicly approve and com-

mend every undertaking, founded on the principles of human soli-

darity and Christian charity, which aims at making migration of

persons from one country to another less painful.

108. And We will be permitted to signal for the attention and

gratitude of all right-minded persons the manifold work which

specialized international agencies are carrying out in this very deli-

cate field.

Disarmament

109. On the other hand, it is with deep sorrow that We note the

enormous stocks of armaments that have been and still are being

made in more economically developed countries, with a vast outlay of

intellectual and economic resources. And so it happens that, while

the people of these countries are loaded with heavy burdens, other

countries as a result are deprived of the collaboration they need in

order to make economic and social progress.

110. The production of arms is allegedly justified on the grounds

that in present-day conditions peace cannot be preserved without an

equal balance of armaments. And so, if one country increases its

armaments, others feel the need to do the same; and if one country is

equipped with nuclear weapons, other countries must produce their

own, equally destructive.

111. Consequently, people live in constant fear lest the storm that

every moment threatens should break upon them with dreadful vio-

lence. And with good reason, for the arms of war are ready at hand.

Even though it is difficult to believe that anyone would dare bring

upon himself the appalling destruction and sorrow that war would

bring in its train, it cannot be denied that the conflagration can be set

26



off by some unexpected and unpremeditated act. And one must bear

in mind that, even though the monstrous power of modern weaj)ons

acts as a deterrent, there is nevertheless reason to fear that the mere

continuance of nuclear tests, undertaken with war in mind, caii seri-

ously jeopardize various kinds of life on earth.

112. Justice, then, right reason and consideration for human dig-

nity and life urgently demand that the arms race should cease; that

the stockpiles which exist in various countries should be reduced

equally and simultaneously by the parties concerned; that nuclear

weapons should be banned; and finally that all come to an agreement

on a fitting program of disarmament, employing mutual and effective

controls. In the words of Pius XII, Our Predecessor of happy mem-

ory: The calamity of a world war, with the economic and social ruin

and the moral excesses and dissolution that accompany it, must not

be permitted to envelop the human race for a third time.^^

113. All must realize that there is no hope of putting an end to

the building up of armaments, nor of reducing the present stocks,

nor, still less—and this is the main point—of abolishing them alto-
gether, unless the process is complete and thorough and unless it

proceeds from inner conviction: unless, that is, everyone sincerely

cooperates to banish the fear and anxious expectation of war with

which men are oppressed. If this is to come about, the fundamental

principle on which our present peace depends must be replaced by

another, which declares that the true and solid peace of nations con-

sists not in equality of arms but in mutual trust alone. We believe
that this can be brought to pass, and we consider that, since it con-

cerns a matter not only demanded by right reason but also eminently

desirable in itself, it will prove to be the source of many benefits.

114. In the first place, it is an objective demanded by reason.

There can be, or at least there should be, no doubt that relations

between states, as between individuals, should be regulated not by

the force of arms but by the light of reason, by the rule, that is, of

truth, of justice and of active and sincere cooperation.

115. Secondly, We say that it is an objective earnestly to be

desired in itself. Is there anyone who does not ardently yearn to see

dangers of war banished, to see peace preserved and daily more firmly

established?

116. And finally, it is an objective which will be a fruitful source

of many benefits, for its advantages will be felt everywhere, by indi-

27



viduals, by families, by nations, by the whole human family. The

warning of Pius XII still rings in our ears: Nothing is lost by peace;

everything may be lost by war.^^

117. Since this is so. We, the Vicar on earth of Jesus Christ,

Savior of the World and Author of Peace, and as interpreter of the

very profound longing of the entire human family, following the

impulse of Our heart, seized by anxiety for the good of all. We feel

it Our duty to beseech men, especially those who have the responsi-

bility of public affairs, to spare no pain or effort until world events

follow a course in keeping with man’s destiny and dignity.

118. In the highest and most authoritative assemblies, let men

give serious thought to the problem of a peaceful adjustment of

relations between political communities on a world level: an adjust-

ment founded on mutual trust, on sincerity in negotiations, on faithful

fulfillment of obligations assumed. Let them study the problem until

they find that point of agreement from which it will be possible to

commence to go forward towards accords that will be sincere, lasting

and fruitful.

119. We, for Our part, will not cease to pray God to bless these

labors so that they may lead to fruitful results.

In liberty

120. 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

unjustly 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.

The evolution of economically underdeveloped countries

121. Because all men are joined together by reason of their com-

mon origin, their redemption by Christ, and their supernatural

destiny, and are called to form one Christian family. We appealed in

the Encyclical Mater et Magistra to economically developed nations to

come to the aid of those which were in the process of development.®^

122. We are greatly consoled to see how widely that appeal has

been favorably received; and We are confident that even more so in

the future it will contribute to the end that the poorer countries, in as

short a time as possible, will arrive at that degree of economic

28



development which will enable every citizen to live in conditions more

in keeping with his human dignity.

123. But it is never sufiiciently repeated that the cooperation, to

which reference has been made, should be effected with the greatest

respect for the liberty of the countries being develo})ed, for these

must realize that they are primarily responsible, and that they are the

principal artisans in the promotion of their own economic develop-

ment and social progress.

124. Our Predecessor Pius XII already proclaimed that in the

field of a new order founded on moral principles, there is no room

for violation of freedom, integrity and security of other nations, no

matter what may be their territorial extension or their capacity for

defense. It is inevitable that the powerful States, by reason of their

greater potential and their power, should pave the way in the estab-

lishment of economic groups comprising not only themselves but also

smaller and weaker States as well. It is nevertheless indispensable

that in the interests of the common good they, as all others, should

respect the rights of those smaller states to political freedom, to eco-

nomic development and to the adequate protection, in the case of

conflicts between nations, of that neutrality which is theirs according

to the natural, as well as international, law. In this way, and in this

way only, will they be able to obtain a fitting share of the common

good, and assure the material and spiritual welfare of their people.^^

125. It is vitally important, therefore, that the wealthier states, in

providing varied forms of assistance to the poorer, should respect the

moral values and ethnic characteristics peculiar to each, and also that

they should avoid any intention of political domination. If this is

done, a precious contribution will be made towards the formation

of a world community, a community in which each member, whilst

conscious of its own individual rights and duties, will work in a rela-

tionship of equality towards the attainment of the universal common

good.^^

Signs of the times

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

29



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 arma-

ments, 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.

PAMT IV

of JMen anb of ^^oUtical Communitiefii

Witt) tf)e Worlb Communitp

Interdependence between political Communities

^Zhe recent progress of science and technology, since it has pro-

foundly 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 one 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 becom-

ing progressively more closely related to the other, so that they be-

eome, 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.

30



131. Given these conditions, it is obvious that individual coun-

tries 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.

Insufficiency of modern states to ensure the

universal common good

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 inter-

national 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 immedi-

ate 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.

Connection between the common good
and political authority

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

31



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 world-

wide 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.

Public authority instituted by common consent and

not imposed by force

138. This public authority, having world-wide power and en-

dowed with the proper means for the efficacious pursuit of its objec-

tive, 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 yield-

ing 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.

The universal common good and personal rights

139. Like the common good of individual states, so too the uni-

versal common good cannot be determined except by having regard

32



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 liuman 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 coun-

tries can suitably maintain their own functions.

The principle of subsidiarity

140. Moreover, just as it is necessary in each state that relations

which the public authority has with its citizens, families and inter-

mediate 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 authorities

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, com-

plexity and urgency of those problems, the public authorities of the

individual states are not in a position to tackle them wdth 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.®^

Modern developments

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 mainte-

nance 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.

33



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 im-

portant 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 like-

wise 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.

PAMT V

Pasitoral dCxjiortations?

Duty of taking part in public life

(3nce 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 coun-

try. They should endeavor, therefore, in the light of the Faith and

34



with the strength of love, to ensure that tlie various institutions- -

whether economic, social, cultural or political in purj)ose should he

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.

Scientific competence, technical capacity and

professional experience

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 organ-

izations 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.

Apostolate of a trained laity

149. We desire to call attention to the fact that scientific com-

petence, 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 is

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 provi-

dential 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.

35



Integration of faith and action

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 institu-

tions 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 tem-

poral 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.

Integral education

153. It is Our opinion, too, that the above-mentioned inconsist-

ency 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.

Constant endeavor

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 dyna-

36



inism. For this reason, the problem of bringinjj; social reality iiito lim;

with the objective requirements of justice is a problem which will

never admit of a definitive solution. Meanwhile, Our childrcm 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, associa-

tions, 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.

Relations between Catholics and non-Catholics in

social and economic affairs

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 co-

operate 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 ac-

tions, 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 detach-

ment, and disposed to work loyally in the pursuit of objectives which

are of their nature good, or conducive to good.^^

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

37



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 pro-

vide them either the occasion or the inducement to turn to truth.

159. It is, therefore, especially to the point to make a clear dis-

tinction 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 cul-

tural matters or on the organization of the state, even if these move-

ments 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 di-

rectives of ecclesiastical authorities. For it must not be forgotten that

the Church has the right and the duty not only to safeguard the prin-

ciples 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.®"^

Little by little

161. There are some souls, particularly endowed with generosity,

who, on finding situations where the requirements of justice are not

38



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.^^

An immense task

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 citi-

zens and their own countries, among nations themselves, among in-

dividuals, 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 recog-

nition 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 com-

forted 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:

39



there will he 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.^^

The Prince of Peace

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 dic-

tated 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,'^^ 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.'^^

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 re-

joiced seeing the Lord.'^^ He leaves us peace. He brings us peace:

Peace / leave with you, my peace I give to you; not as the world gives

do / give to you.'^^

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 wit-

nesses of truth, justice and brotherly love. May He enlighten the

40



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 char-

ity, 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, par-

ticularly 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.

173. Given at Rome at St. Peter’s, on Holy Thursday, the eleventh

day of April, in the year 1963, the fifth of Our Pontificate.

JOHN XXIII

41



FOOTNOTES
" Ps. 8, 1.

" Ps. 103, 24.

" Cf. Gen. 1, 26.

" Ps. 8, 6-8.

® Rom. 2, 15.

« Cf. Ps. 18, 8-11.

^ Cf, Radio Message of Pius XII, Christmas Eve, 1942, A.A.S. XXXV, 1943,

pp. 9-24; and Discourse of John XXIII, Jan. 4, 1963, A.A.S. LV, 1963, pp. 89-91.

® Cf. Encycl. Divini Redemptoris of Pius XI, A.A.S. XXIX, 1937, p. 78;

and Radio Message of Pius XII, Pentecost, June 1, 1941, A.A.S. XXXIII, 1941,

pp. 195-205.

® Cf. Radio Message of Pius XII, Christmas Eve, 1942, A.A.S. XXXV, 1943,

pp. 9-24.

Divinae Institutiones, Book IV, ch. 28, 2 ; Patrologia Latina, 6, 535.

Encycl. Libertas Praestantissimum, A eta Leonis XIII, VIII, 1888, pp.

237-238.

Cf. Radio Message of Pius XII, Christmas Eve, 1942, A.A.S. XXXV,

1943, pp. 9-24.

Cf. Encycl. Casti Connubii of Pius XI, A.A.S. XXII, 1930, pp. 539-592;

and Radio Message of Pius XII, Christmas Eve, 1942, A.A.S. XXXV, 1943,

pp. 9-24.

Cf. Radio Message of Pius XII, Pentecost, June 1, 1941, A.A.S. XXXIII,

1941, p. 201.

Cf. Encycl. Rerum Novarum of Leo XIII, Acta Leonis XIII, XI, 1891,

pp. 128-129.

Cf. Encycl. Mater et Magistra of John XXIII, A.A.S. LIII, 1961, p. 422.

Cf. Radio Message, Pentecost, June 1, 1941, A.A.S. XXXIII, 1941, p. 201.

Encycl. Mater et Magistra, A.A.S. LIII, 1961, p. 428.

Cf. Ibid., p. 430.

Cf . Encycl. Rerum Novarum of Leo XIII, A eta Leonis XIII, XI, 1891,

pp. 134-142; Encycl. Quadragesima Anno of Pius XI, A.A.S. XXIII, 1931, pp.

199-200; Encycl. Sertum Laetitiae of Pius XII, A.A.S. XXXI, 1939, pp. 635-644.

""
Cf. A.A.S. LIII, 1961, p. 430.

Cf. Radio Message of Pius XII, Christmas Eve, 1952, A.A.S. XLV, 1953,

pp. 33-46.

Cf. Radio Message, Christmas Eve, 1944, A.A.S. XXXVII, 1945, p. 12.

Cf. Radio Message, Christmas Eve, 1942, A.A.S. XXXV, 1943, p. 21.
"" Eph. 4, 25.

Radio Message of Pius XII, Christmas Eve, 1942, A.A.S. XXXV, 1943,

p. 14.

Summa TheoL, P-IP®, q. 19, a. 4; cf. a. 9.
"" Rom. 13, 1-6.

In Epist. ad Rom. c. 13, vv. 1-2, homil. XXIII : Patrologia Graeca, 60, 615.

42



Encycl. Immortale Dei of Loo XIII, Acta Leonis XIII, V, I88S, p.I20.

Cf. Radio Message, Christmas Kve, 1914, A.A.S. XXXV II, 1945, p. 15.

Cf. Encycl. Diuturnum illud of Leo XIII, Acta Leonis Kill, II IH81,

p. 274.

Cf. Ibid., p. 278; and Encycl. Immortale Dei of Leo XIII, Acta Leonis

XIII, V, 1885, p. 130.

Act. 5, 29.

Summa TheoL, 1"-1I*% q. 93, a. 3 ad 2“"'; Cf. Radio Message of Pius XII,

Christmas Eve, 1944, A.A.S. XXXVII, 1945, pp. 5-23.

Cf. Encycl. Diuturnum illud of Leo XIII, Acta Leonis XIII, II, 1881, pp.

271-272; and Radio Message of Pius XII, Christmas Eve, 1944, A.A.S. XXXVII,

1945, pp. 5-23.

‘’^Cf. Radio Message of Pius XII, Christmas Eve, 1942, A.A.S. XXXV,

1943, p. 13; and Encycl. Immortale Dei of Leo XIII, Acta Leonis XIII, V, 1885,

p. 120.

Cf. Encycl. Summi Pontificatus of Pius XII, A.A.S. XXXI, 1939, pp.

412-453.

Cf. Encycl. Mit brennender Sorge of Pius XI, A.A.S. XXIX, 1937, p. 159;

and Encycl. Divini Redemptoris, A.A.S. XXIX, 1937, pp. 65-106.

Encycl. Immortale Dei, Acta Leonis XIII, V, 1885, p. 121.

Cf. Encycl. Rerum Novarum of Leo XIII, Acta Leonis XIII, XI, 1891,

pp. 133-134.

Cf. Encycl. Summi Pontificatus of Pius XII, A.A.S. XXXI, 1939, p. 433.

A.A.S. LIII, 1961, p. 19.

Cf. Encycl. Quadragesima Anno of Pius XI, A.A.S. XXIII, 1931, p. 215.

Cf. Radio Message of Pius XII, Pentecost, June 1, 1941, A.A.S. XXXIII,

1941, p. 200.

Cf. Encycl. Mit brennender Sorge of Pius XI, A.A.S. XXIX, 1937, p. 159;

and Encycl. Divini Redemptoris, A.A.S. XXIX, 1937, p. 79; and Radio Message

of Pius XII, Christmas Eve, 1942, A.A.S. XXXV, 1943, pp. 9-24.

Cf. Encycl. Divini Redemptoris of Pius XI, A.A.S. XXIX, 1937, p. 81;

and Radio Message of Pius XII, Christmas Eve, 1942, A.A.S. XXXV, 1943,

pp. 9-24.

Encycl. Mater et Magistra of John XXIII, A.A.S. LIII, 1961, p. 415.

Cf. Radio Message of Pius XII, Christmas Eve, 1942, A.A.S. XXXV,

1943, p. 21.

Cf. Radio Message of Pius XII, Christmas Eve, 1944, A.A.S. XXXVII,

1945, pp. 15-16.

Cf. Radio Message of Pius XII, Christmas Eve, 1942, A.A.S. XXXV,

1943, p. 12.

Cf. Apostolic letter Annum ingressi of Leo XIII, Acta Leonis XIII,

XXII, 1902-1903, pp. 52-80.

Wis., 6, 1-4.

43



Cf. Radio Message of Pius XII, Christmas Eve, 1941, A.A.S. XXIV,

1942, p. 16.

Cf. Radio Message of Pius XII, Christmas Eve, 1940, A.A.S. XXXIII,

1941, pp. 5-14.

Z)e civitate Dei, Book IV, ch. 4; Patrologia Latina, 41, 115; cf. Radio

Message of Pius XII, Christmas Eve, 1939, A.A.S. XXXII, 1940, pp. 5-13.

Cf. Radio Message of Pius XII, Christmas Eve, 1941, A.A.S. XXXIV,

1942, pp. 10-21.

Cf. Encycl. Mater et Magistra of John XXIII, A.A.S. LIII, 1961, p. 439.

Cf. Radio Message, Christmas Eve, 1941, A.A.S. XXXIV, 1942, p. 17

;

and Exhortation of Benedict XV to the rulers of peoples at war, Aug. 1, 1917,

A.A.S. IX, 1917, p. 418.

Cf. Radio Message, Aug. 24, 1939, A.A.S. XXXI, 1939, p. 334.

A.A.S. LIII, 1961, pp. 440-441.

Cf. Radio Message, Christmas Eve, 1941, A.A.S. XXXIV, 1942, pp. 16-17.

Encycl. Mater et Magisiira of John XXIII, A.A.S. LIII, 1961, p. 443.

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.

Cf. Encycl. Mater et Magistra of John XXIII, A.A.S. LIII, 1961, p. 454.

®®
/bid., p. 456.

Ibid., p. 456; 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.

Cf. Address to workers from the dioceses of Italy gathered in Rome,

Pentecost, June 13, 1943, A.A.S. XXXV, 1943, p. 175.

Miscellanea Augustiniana . . . Sermones post Maiirinos reperti of St.

Augustine, Rome, 1930, p. 633.

Cf. Is. 9, 5.

"" Eph. 2, 14-17.

Responsory at Matins on the Friday after Easter.

In. 14, 27.

44



DISCUSSION OUTLINE

Prepared by Harry W. Flannery

President of the Catholic Association for International Peace

Part I

1. Most papal encyclicals are directed to “all patriarchs, primates,

archbishops and bishops of the Catholic world.” To whom is this

encyclical addressed, and why?

2. Pope John bases his argument for world order on the natural

law. Just what is the natural law, and in what way is it relevant

to the means for international peace?

3. Note the five divisions into which the Holy Father has logically

divided this message, and name them.

4. Individual human dignity is basic to Christian thinking. Name

these rights (11, 12, 14, 15, 18, 23, 25, 26) and relate these to the

Declaration of Independence, the U. S. Bill of Rights, the Four Free-

doms, the Fourteen Points, Human Rights as set forth in the United

Nations Charter, and some of the Christmas encyclicals of Pius XII,

especially The Internal Order of States, December 24, 1942.

5. What does the Holy Father say are the rights of man in case of

sickness, inability to work, widowhood, old age, unemployment or in

other situations in which he cannot earn his own living? (11) Relate

this to the statement of the bishops of the United States in 1919, and

to what Leo XHI said in Rerum Novarum, May 15, 1891, and Pius XI

in Quadragesima Anno, May 15, 1931.

6. Note also the way in which Pius XII stressed the necessity of

order for a just and lasting peace (Dec. 24, 1940, 1941, 1942, 1951)

.

7. Pius XII makes it plain that with every right there is a corre-

sponding duty. Name and discuss these duties. And relate them to

the rights named by the Holy Father in this encyclical. (28-45)

8. Pope John returns in this discussion of men’s duties to the

natural law, or the moral order. What does he say about the point?

(37-38)

9. The Holy Father brings his discussion up to date on a) the con-

dition of workers (40) , b) women in public life (41) , c) new nations

and citizens (42,43), d) racial equality (44), and e) the relationship

between rights and duties (45). Discuss each point.

45



Part II

1. What is the proper source of public authority? Its proper

nature? Its relation to moral order? Does a true democracy con-

form to the principles that the Pope proposes? (46-52)

2. What must public authority promote? (53-54) Discuss the

common good in connection with what the Pope states in this encycli-

cal (55-59), in relation to what he said in Mater et Magistra, and as

a proper objective of all groups, not only States, but also of manage-

ment, labor, lawyers, bankers, women, veterans, etc.

3. What does the Holy Father say about the proper operation of

the States? (65-72) Relate this analysis to what Pope Leo XIII said

in Immortale Dei, “The Christian Constitution of States,” Nov. 1,

1885.

4. Should citizens take an active part in government? (73-74)

Are today’s citizens active? (75-79)

Part III

1. Discuss the moral order in the relationships of States with each

other. (80-83) Should the common good apply in this relationship?

(84-85).

2. Pope John again mentions “racism” in this section. What does

he say? Discuss. (86-89) Are there nations which are superior to

others? (88-90)

3. What is the difference between the relationships between states

in Truth, and in Justice? How should disagreements be resolved?

(91-93)

4. Note what the Pope says about the treatment of minorities, and

relate this to situations within your own country and elsewhere, and

to what Pius XII has said {NelV Alba, Dec. 24, 1941). (94-97)

5. Is the common good involved in cooperation between States and

how? (98-100)

6. Discuss what the Pope says about political refugees and the

current situation of such persons in various parts of the world.

(103-108)

7. What does John XXIII say about the reason for the continuingly

higher arms stockpiles? (110) What reasons does he cite for agree-

ment on the cessation of the arms race? (112-114-115-116) How

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does the Holy Father suggest disarmament should he brought about ?

(112-113) Compare this with what Pius XU has said in Nell' Alha

and in the Christmas message of 1953, on “Modern Technology and

Peace,” and the 1955 Christmas message on “Nuclear Weapons and

Armament Control.”

8. What does the Pope say about the necessary characteristics for

successful and lasting agreements between nations? (118) Is he

hopeful? (119) Compare Pius XII in Summi Pontificatus.

9. Relate what the Pope says about oppression of and undue inter-

ference in the affairs of other States (120) to “satellite” States.

10. Discuss foreign aid, technical assistance, grants and loans to

economically under-developed countries and the obligation of wealth-

ier States in view of what John XXIIl says in this encyclical (121-

125) and in Mater et Magistra.

11. Is the Pope hopeful of negotiations to bring about disarma-

ment? (126-129) Refer back to what he said about the necessity

of mutual trust. (113)

Part IV

1. Has the modern world developed so that national isolation is

no longer possible? (130-131) Must States cooperate with each

other to attain the universal common good? (132-137) May a world-

wide public authority be instituted by force? (138)

2. Compare what has been said about “selfish nationalism” by

Pius XI in Caritate Christi Compulsi, May 3, 1932, and Pius XII in

Summi Pontificatus, Oct. 20, 1939; to Italian Catholic Jurists on

Dec. 6, 1953 and in his Christmas message, 1954.

3. What is the principle of subsidiarity? Relate it to the relations

between States. (140-141)

4. Discuss what the Pope says about the United Nations in this

encyclical and in Mater et Magistra. (142-145) Read the Universal

Declaration of Human Rights in the U.N. Charter and relate it to

what the Holy Father says here. (143-144) What does he say about

the expansion and strengthening of the United Nations?

5. Relate what John XXIII has said on the United Nations to what

Pius XII said on the necessity of international organization and the

U. N., In Questo Giorno di Santa, Christmas, 1939; Christmas, 1947;

to the Italian Jurists, Dec. 6, 1953; to the Italian Study Center for

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International Reconciliation, Oct. 13, 1955; the Christmas message,

1956, and to the International Movement of Catholic Intellectuals,

Apr. 25, 1957.

Part V

1. What does the Holy Father set forth as the obligation of us all?

(146-148) What does he say about a trained laity? (149-152) What

does the Pope say about the necessity of including spiritual values

to “scientific, technical and professional excellence”? (150 ff) Should

Christian education lead to formation of lay apostles? (153) Can

we be satisfied with what has been done? (154-156) Relate these

paragraphs to what the Pope said on this subject in Mater et Magistra.

2. What is the means of working with non-Catholics for the com-

mon good? (157-160) What does the Pope say about distinguishing

between the sinner and the sin? (158) About the necessity of the

virtue of prudence in relation to these points of cooperation? (160)

3. Can we expect fast progress? (161-162) What about the magni-

tude of the task before us? (163-165)

4. The Holy Father here returns to the necessary foundations for

a lasting peace set forth in the encyclical title. Name the character-

istics of world order. (167) Previous popes have spoken about

“peace in justice and charity.” Why does John add “in truth and

freedom”? Discuss these four elements in relation to a) the Com-

munist and b) the pacifist ideas of peace. (35, 86 ff, 91 ff, and 167)

5. What is the Prayer for Peace with which the Pope ends the

encyclical, Pacem in Terris, “Peace on Earth”? (171-172)

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