I.
Authority
1897
"Human society can be neither well-ordered nor prosperous unless it has
some people invested with legitimate authority to preserve its institutions and
to devote themselves as far as is necessary to work and care for the good of
all."15 ( John XXIII, PT 46.)
By "authority" one means the quality by virtue of which persons or institutions make laws and give orders to men and expect obedience from them.
1898
Every human community needs an authority to govern it.16 ( Cf. Leo XIII, Immortale Dei; Diuturnum illud.) The foundation of such
authority lies in human nature. It is necessary for the unity of the state. Its
role is to ensure as far as possible the common good of society.
1899
The authority required by the moral order derives from God: "Let every
person be subject to the governing authorities. For there is no authority
except from God, and those that exist have been instituted by God. Therefore he
who resists the authorities resists what God has appointed, and those who
resist will incur judgment."17
1900
The duty of obedience requires all to give due honor to authority and to treat
those who are charged to exercise it with respect, and, insofar as it is
deserved, with gratitude and good-will.
Pope
St. Clement of Rome provides the Church's most ancient prayer for political
authorities:18 (Cf. as early as 1 Tim 2:1-2.) "Grant to them, Lord, health, peace, concord, and
stability, so that they may exercise without offense the sovereignty that you
have given them. Master, heavenly King of the ages, you give glory, honor, and
power over the things of earth to the sons of men. Direct, Lord, their counsel,
following what is pleasing and acceptable in your sight, so that by exercising
with devotion and in peace and gentleness the power that you have given to
them, they may find favor with you."19 ( St. Clement of Rome, Ad Cor. 61: SCh 167,198-200.)
1901
If authority belongs to the order established by God, "the choice of the
political regime and the appointment of rulers are left to the free decision of
the citizens."20
The diversity of political regimes is morally acceptable, provided they serve the legitimate good of the communities that adopt them. Regimes whose nature is contrary to the natural law, to the public order, and to the fundamental rights of persons cannot achieve the common good of the nations on which they have been imposed.
1902
Authority does not derive its moral legitimacy from itself. It must not behave
in a despotic manner, but must act for the common good as a "moral force
based on freedom and a sense of responsibility":21
A
human law has the character of law to the extent that it accords with the right
reason, and thus derives from the eternal law. Insofar as it falls short of the right reason it is said to be an unjust law, and thus has not so much the
nature of law as of a kind of violence.22
1903
Authority is exercised legitimately only when it seeks the common good of the
group concerned and if it employs morally licit means to attain it. If rulers
were to enact unjust laws or take measures contrary to the moral order, such
arrangements would not be binding in conscience. In such a case,
"authority breaks down completely and results in shameful abuse."23
1904
"It is preferable that each power is balanced by other powers and by other
spheres of responsibility which keep it within proper bounds. This is the
principle of the 'rule of law,' in which the law is sovereign and not the
arbitrary will of men."
II.
The Common Good
1905
In keeping with the social nature of man, the good of each individual is
necessarily related to the common good, which in turn can be defined only in
reference to the human person:
Do
not live entirely isolated, having retreated into yourselves, as if you were
already justified, but gather instead to seek the common good together.25
1906
By common good is to be understood "the sum total of social conditions
which allow people, either as groups or as individuals, to reach their
fulfillment more fully and more easily."26 (GS 26 # 1; cf. GS 74 # 1. ) The common good concerns the
life of all. It calls for prudence from each, and even more from those who
exercise the office of authority. It consists of three essential elements:
1907
First, the common good presupposes respect for the person as such. In the name
of the common good, public authorities are bound to respect the fundamental and
inalienable rights of the human person. Society should permit each of its members
to fulfill his vocation. In particular, the common good resides in the
conditions for the exercise of the natural freedoms indispensable for the
development of the human vocation, such as "the right to act according to
a sound norm of conscience and to safeguard . . . privacy, and rightful freedom
also in matters of religion."27
1908
Second, the common good requires the social well-being and development of the
group itself. Development is the epitome of all social duties. Certainly, it is
the proper function of authority to arbitrate, in the name of the common good,
between various particular interests; but it should make accessible to each
what is needed to lead a truly human life: food, clothing, health, work,
education and culture, suitable information, the right to establish a family,
and so on.28
1909
Finally, the common good requires peace, that is, the stability and security of
a just order. It presupposes that authority should ensure by morally acceptable
means the security of society and its members. It is the basis of the right to
legitimate personal and collective defense.
1910
Each human community possesses a common good which permits it to be recognized
as such; it is in the political community that its most complete realization is
found. It is the role of the state to defend and promote the common good of
civil society, its citizens, and intermediate bodies.
1911
Human interdependence is increasing and gradually spreading throughout the
world. the unity of the human family, embracing people who enjoy equal natural
dignity, implies a universal common good. This good calls for an organization
of the community of nations able to "provide for the different needs of
men; this will involve the sphere of social life to which belong questions of
food, hygiene, education, . . . and certain situations arising here and there, as
for example . . . alleviating the miseries of refugees dispersed throughout the
world, and assisting migrants and their families."29
1912
The common good is always oriented towards the progress of persons: "The
order of things must be subordinate to the order of persons, and not the other
way around."30 (GS 26 # 3. ) This order is founded on truth, built up in justice, and
animated by love.
III.
Responsibility and Participation
1913
"Participation" is the voluntary and generous engagement of a person
in social interchange. It is necessary that all participate, each according to
his position and role, in promoting the common good. This obligation is
inherent in the dignity of the human person.
1914
Participation is achieved first of all by taking charge of the areas for which
one assumes personal responsibility: by the care taken for the education of his
family, by conscientious work, and so forth, man participates in the good of
others and of society.31
1915
As far as possible citizens should take an active part in public life. the
manner of this participation may vary from one country or culture to another.
"One must pay tribute to those nations whose systems permit the largest
possible number of the citizens to take part in public life in a climate of
genuine freedom."32
1916
As with any ethical obligation, the participation of all in realizing the
common good calls for a continually renewed conversion of the social partners.
Fraud and other subterfuges, by which some people evade the constraints of the
law and the prescriptions of societal obligation, must be firmly condemned
because they are incompatible with the requirements of justice. Much care
should be taken to promote institutions that improve the conditions of human
life.33
1917
It is incumbent on those who exercise authority to strengthen the values that
inspire the confidence of the members of the group and encourage them to put
themselves at the service of others. Participation begins with education and
culture. "One is entitled to think that the future of humanity is in the
hands of those who are capable of providing the generations to come with
reasons for life and optimism."34
IN
BRIEF
1918
"There is no authority except God, and those authorities that exist
have been instituted by God" (⇒
Rom 13:1).
1919
Every human community needs an authority in order to endure and develop.
1920
"The political community and public authority are based on human nature
and therefore . . . belong to an order established by God" (GS 74 # 3).
1921
Authority is exercised legitimately if it is committed to the common good of
society. To attain this it must employ morally acceptable means.
1922
The diversity of political regimes is legitimate, provided they contribute to
the good of the community.
1923 The political authority must be exercised within the limits of the moral order and
must guarantee the conditions for the exercise of freedom.
1924
The common good comprises "the sum total of social conditions which allow
people, either as groups or as individuals, to reach their fulfillment more
fully and more easily" (GS 26 1).
1925
The common good consists of three essential elements: respect for and promotion
of the fundamental rights of the person; prosperity, or the development of the
spiritual and temporal goods of society; the peace and security of the group
and of its members.
1926
The dignity of the human person requires the pursuit of the common good.
Everyone should be concerned to create and support institutions that improve
the conditions of human life.
1927
It is the role of the state to defend and promote the common good of civil
society. the common good of the whole human family calls for an organization of
society on the international level.
GO TO:
CHAPTER TWO THE HUMAN COMMUNION
PART THREE LIFE IN CHRIST
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