1877
The vocation of humanity is to show forth the image of God and to be
transformed into the image of the Father's only Son. This vocation takes a
personal form since each of us is called to enter into the divine beatitude; it
also concerns the human community as a whole.
I.
The Communal Character of the Human Vocation
1878
All men are called to the same end: God himself. There is a certain resemblance
between the union of the divine persons and the fraternity that men are to
establish among themselves in truth and love.1 (Cf. GS 24 # 3.) Love of neighbor is inseparable
from love for God.
1879
The human person needs to live in society. Society is not for him an extraneous
addition but a requirement of his nature. Through the exchange with others,
mutual service and dialogue with his brethren, man develops his potential; he
thus responds to his vocation.2 ( Cf. GS 25 # 1.)
1880
A society is a group of persons bound together organically by a principle of
unity that goes beyond each one of them. As an assembly that is at once visible
and spiritual, a society endures through time: it gathers up the past and prepares
for the future. By means of society, each man is established as an
"heir" and receives certain "talents" that enrich his
identity and whose fruits he must develop.3 ( Cf. ⇒ Lk 19:13, 15.) He rightly owes loyalty to the
communities of which he is part and respect to those in authority who have
charge of the common good.
1881
Each community is defined by its purpose and consequently obeys specific rules;
but "the human person . . . is and ought to be the principle, the subject
and the end of all social institutions." 4
1882
Certain societies, such as the family and the state, correspond more directly
to the nature of man; they are necessary to him. To promote the participation
of the greatest number in the life of a society, the creation of voluntary
associations and institutions must be encouraged "on both national and
international levels, which relate to economic and social goals, to cultural
and recreational activities, to sport, to various professions, and to political
affairs."5 ( John XXIII, MM 60.) This "socialization" also expresses the natural
tendency for human beings to associate with one another for the sake of
attaining objectives that exceed individual capacities. It develops the
qualities of the person, especially the sense of initiative and responsibility,
and helps guarantee his rights.6
1883
Socialization also presents dangers. Excessive intervention by the state can
threaten personal freedom and initiative. the teaching of the Church has
elaborated the principle of subsidiarity, according to which "a community
of a higher order should not interfere in the internal life of a community of a
lower order, depriving the latter of its functions, but rather should support
it in case of need and help to co-ordinate its activity with the activities of
the rest of society, always with a view to the common good."7
1884
God has not willed to reserve to himself all exercise of power. He entrusts to
every creature the functions it is capable of performing, according to the
capacities of its own nature. This mode of governance ought to be followed in
social life. the way God acts in governing the world, which bears witness to
such great regard for human freedom, should inspire the wisdom of those who
govern human communities. They should behave as ministers of divine providence.
1885
The principle of subsidiarity is opposed to all forms of collectivism. It sets
limits for state intervention. It aims at harmonizing the relationships between
individuals and societies. It tends toward the establishment of true
international order.
II.
Conversion and Society
1886
Society is essential to the fulfillment of the human vocation. To attain this
aim, respect must be accorded to the just hierarchy of values, which
"subordinates physical and instinctual dimensions to interior and
spiritual ones:"8
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 achievements of others. These benefits not only influence but at the
same time give aim and scope to all that has bearing on cultural expressions,
economic, and social institutions, political movements and forms, laws, and all
other structures by which society is outwardly established and constantly
developed.9
1887
The inversion of means and ends,10 ( Cf. CA 41.) which results in giving the value of the ultimate end to what is only a means for attaining it, or in viewing persons as
mere means to that end, engenders unjust structures which "make Christian
conduct in keeping with the commandments of the divine Law-giver difficult and
almost impossible."11
1888
It is necessary, then, to appeal to the spiritual and moral capacities of the
human person and to the permanent need for his inner conversion, so as to
obtain social changes that will really serve him. the acknowledged priority of
the conversion of heart in no way eliminates but on the contrary imposes the
obligation of bringing the appropriate remedies to institutions and living
conditions when they are an inducement to sin so that they conform to the norms
of justice and advance the good rather than hinder it.12
1889
Without the help of grace, men would not know how "to discern the often
narrow path between the cowardice which gives in to evil, and the violence
which under the illusion of fighting evil only makes it worse."13 ( CA 25.) This is
the path of charity, that is, of the love of God and of neighbor. Charity is
the greatest social commandment. It respects others and their rights. It
requires the practice of justice, and it alone makes us capable of it. Charity
inspires a life of self-giving: "Whoever seeks to gain his life will lose
it, but whoever loses his life will preserve it."14
IN
BRIEF
1890
There is a certain resemblance between the union of the divine persons and the
fraternity that men ought to establish among themselves.
1891
The human person needs life in society in order to develop in accordance with
his nature. Certain societies, such as the family and the state, correspond
more directly to the nature of man.
1892
"The human person . . . is and ought to be the principle, the subject, and
the object of every social organization" (GS 25 # 1).
1893
Widespread participation in voluntary associations and institutions is to be
encouraged.
1894
In accordance with the principle of subsidiarity, neither the state nor any
larger society should substitute itself for the initiative and responsibility
of individuals and intermediary bodies.
1895
Society ought to promote the exercise of virtue, not obstruct it. It should be
animated by a just hierarchy of values.
1896
Where sin has perverted the social climate, it is necessary to call for the
conversion of hearts and appeal to the grace of God. Charity urges just
reforms. There is no solution to the social question apart from the Gospel (cf
CA 3, 5).
GO TO:
GO TO:
CHAPTER TWO THE HUMAN COMMUNION
PART THREE LIFE IN CHRIST
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