OCTOGESIMAADVENIENS

APOSTOLICLETTER
OFPOPEPAULVI

ToCardinalMauriceRoy
PresidentoftheCounciloftheLaityandofthePontificalCommissionJusticeandPeace
OntheOccasionoftheEightiethAnniversaryoftheEncyclical"RerumNovarum"
VenerableBrother,
1.TheeightiethanniversaryofthepublicationoftheencyclicalRerumNovarum,themessageof
whichcontinuestoinspireactionforsocialjustice,promptsustotakeupagainandtoextendthe
teachingofourpredecessors,inresponsetothenewneedsofachangingworld.TheChurch,in
fact,travelsforwardwithhumanityandsharesitslotinthesettingofhistory.Atthesametime
thatsheannouncestomentheGoodNewsofGod'sloveandofsalvationinChristsheclarifies
theiractivityinthelightoftheGospelandinthiswayhelpsthemtocorrespondtoGod'splanof
loveandtorealizethefullnessoftheiraspirations.
Universalappeal
2.ItiswithconfidencethatweseetheSpiritoftheLordpursuinghisworkintheheartsofmen
andineveryplacegatheringtogetherChristiancommunitiesconsciousoftheirresponsibilitiesin
society.Onallthecontinents,amongallraces,nationsandcultures,andunderallconditionsthe
LordcontinuestoraiseupauthenticapostlesoftheGospel.
Wehavehadtheopportunitytomeetthesepeople,toadmirethemandtogivethemour
encouragementinthecourseofourrecentjourneys.Wehavegoneintothecrowdsandhave
heardtheirappeals,criesofdistressandatthesametimecriesofhope.Underthese
circumstanceswehaveseeninanewperspectivethegraveproblemsofourtime.These
problemsofcourseareparticulartoeachpartoftheworld,butatthesametimetheyare
commontoallmankind,whichisquestioningitselfaboutitsfutureandaboutthetendencyand
themeaningofthechangestakingplace.Flagrantinequalitiesexistintheeconomic,culturaland
politicaldevelopmentofthenations:whilesomeregionsareheavilyindustrialized,othersare
stillattheagriculturalstage;whilesomecountriesenjoyprosperity,othersarestrugglingagainst
starvation;whilesomepeopleshaveahighstandardofculture,othersarestillengagedin
eliminatingilliteracy.Fromallsidesthererisesayearningformorejusticeandadesirefora
betterguaranteedpeaceinmutualrespectamongindividualsandpeoples.
Diversityofsituations

3.ThereisofcourseawidediversityamongthesituationsinwhichChristianswillinglyor
unwillingly findthemselvesaccordingtoregions,sociopoliticalsystemsandcultures.Insome
placestheyarereducedtosilence,regardedwithsuspicionandasitwerekeptonthefringeof
society,enclosedwithoutfreedominatotalitariansystem.Inotherplacestheyareaweak
minoritywhosevoicemakesitselfheardwithdifficulty.Insomeothernations,wheretheChurch
seesherplacerecognized,sometimesofficiallyso,shetoofindsherselfsubjectedtothe
repercussionsofthecrisiswhichisunsettlingsociety,someofhermembersaretemptedby
radicalandviolentsolutionsfromwhichtheybelievethattheycanexpectahappieroutcome.
Whilesomepeople,unawareofpresentinjustices,strivetoprolongtheexistingsituations,others
allowthemselvestobebeguiledbyrevolutionaryideologieswhichpromisethem,notwithout
delusion,adefinitivelybetterworld.
4.Inthefaceofsuchwidelyvaryingsituationsitisdifficultforustoutteraunifiedmessageand
toputforwardasolutionwhichhasuniversalvalidity.Suchisnotourambition,norisitour
mission.ItisuptotheChristiancommunitiestoanalyzewithobjectivitythesituationwhichis
propertotheirowncountry,toshedonitthelightoftheGospel'sunalterablewordsandtodraw
principlesofreflection,normsofjudgmentanddirectivesforactionfromthesocialteachingof
theChurch.Thissocialteachinghasbeenworkedoutinthecourseofhistoryandnotably,inthis
industrialera,sincethehistoricdateofthemessageofPopeLeoXIIIon"theconditionofthe
workers",anditisanhonorandjoyforustocelebratetodaytheanniversaryofthatmessage.It
isuptotheseChristiancommunities,withthehelpoftheHolySpirit,incommunionwiththe
bishopswhoholdresponsibilityandindialoguewithotherChristianbrethrenandallmenof
goodwill,todiscerntheoptionsandcommitmentswhicharecalledforinordertobringaboutthe
social,politicalandeconomicchangesseeninmanycasestobeurgentlyneeded.Inthissearch
forthechangeswhichshouldbepromoted,Christiansmustfirstofallrenewtheirconfidencein
theforcefulnessandspecialcharacterofthedemandsmadebytheGospel.TheGospelisnot
outofdatebecauseitwasproclaimed,writtenandlivedinadifferentsocioculturalcontext.Its
inspiration,enrichedbythelivingexperienceofChristiantraditionoverthecenturies,remains
evernewforconvertingmen:endforadvancingthelifeofsociety.Itisnothowevertobe
utilizedfortheprofitofparticulartemporaloptions,totheneglectofitsuniversalandeternal
message(1).
SpecificmessageoftheChurch
5.Amidthedisturbancesanduncertaintiesofthepresenthour,theChurchhasaspecific
messagetoproclaimandasupporttogivetomenintheireffortstotakeinhandandgive
directiontotheirfuture.SincetheperiodinwhichtheencyclicalRerumNovarumdenouncedin
aforcefulandimperativemannerthescandaloftheconditionoftheworkersinthenascent
industrialsociety,historicalevolutionhasledtoanawarenessofotherdimensionsandother
applicationsofsocialjustice.TheencyclicalsQuadragesimoAnno(2)andMateretMagistra(3)
alreadynotedthisfact.TherecentCouncilforitsparttookcaretopointthemout,inparticularin
thePastoralConstitutionGaudiumetSpes.Weourselfhavealreadycontinuedtheselinesof
thoughtinourencyclicalPopulorumProgressio."Today",wesaid,"theprincipalfactthatwe

mustallrecognizeisthatthesocialquestionhasbecomeworldwide"(4)."Arenewed
consciousnessofthedemandsoftheGospelmakesittheChurch'sdutytoputherselfatthe
serviceofall,tohelpthemgrasptheirseriousprobleminallitsdimensions,andtoconvince
themthatsolidarityinactionatthisturningpointinhumanhistoryisamatterofurgency"(5).
6.ItwillmoreoverbefortheforthcomingSynodofBishopsitselftostudymorecloselyandto
examineingreaterdetailtheChurch'smissioninthefaceofgraveissuesraisedtodaybythe
questionofjusticeintheworld.ButtheanniversaryofRerumNovarum,venerablebrother,gives
ustheopportunitytodaytoconfideourpreoccupationsandthoughtsinthefaceofthisproblem
toyouasPresidentofthePontificalCommissionJusticeandPeaceandoftheCouncilofLaity.
InthiswayitisalsoourwishtoofferthesebodiesoftheHolySeeourencouragementintheir
ecclesialactivityintheserviceofmen.
Extentofpresentdaychanges
7.Insodoing,ourpurposewithouthoweverforgettingthepermanentproblemsalreadydealt
withbyourpredecessorsistodrawattentiontoanumberofquestions.Thesearequestions
whichbecauseoftheirurgency,extentandcomplexitymustintheyearstocometakefirstplace
amongthepreoccupationsofChristians,sothatwithothermenthelattermaydedicate
themselvestosolvingthenewdifficultieswhichputtheveryfutureofmaninjeopardy.Itis
necessarytosituatetheproblemscreatedbythemoderneconomyinthewidercontextofanew
civilization.Theseproblemsincludehumanconditionsofproduction,fairnessintheexchangeof
goodsandinthedivisionofwealth,thesignificanceoftheincreasedneedsofconsumptionand
thesharingofresponsibility.Inthepresentchanges,whicharesoprofoundandsorapid,each
daymandiscovershimselfanew,andhequestionshimselfaboutthemeaningofhisownbeing
andofhiscollectivesurvival.Reluctanttogatherthelessonsofapastthatheconsidersoverand
donewithandtoodifferentfromthepresent,manneverthelessneedstohavelightsheduponhis
futureafuturewhichheperceivestobeasuncertainasitischangingbypermanenteternal
truths.Thesearetruthswhicharecertainlygreaterthanmanbut,ifhesowills,hecanhimself
findtheirtraces(6).
NewSocialProblems
Urbanization
8.Amajorphenomenondrawsourattention,asmuchintheindustrializedcountriesasinthose
whicharedeveloping:urbanization.
Afterlongcenturies,agrariancivilizationisweakening.Issufficientattentionbeingdevotedto
thearrangementandimprovementofthelifeofthecountrypeople,whoseinferiorandattimes
miserableeconomicsituationprovokestheflighttotheunhappycrowdedconditionsofthecity
outskirts,whereneitheremploymentnorhousingawaitsthem?

Thisunceasingflightfromtheland,industrialgrowth,continualdemographicexpansionandthe
attractionofurban,centersbringaboutconcentrationsofpopulation,theextentofwhichis
difficulttoimagine,forpeoplearealreadyspeakingintermsofa"megalopolis"grouping
togethertensofmillionsofpersons.Ofcoursethereexistmediumsizedtowns,thedimensionof
whichensuresabetterbalanceinthepopulation.Whilebeingabletoofferemploymenttothose
thatprogressinagriculturemakesavailable,theypermitanadjustmentofthehuman
environmentwhichbetteravoidstheproletarianismandcrowdingofthegreatbuiltupareas.
9.Theinordinategrowthofthesecentersaccompaniesindustrialexpansion,withoutbeing
identifiedwithit.Basedontechnologicalresearchandthetransformationofnature,
industrializationconstantlygoesforward,givingproofofincessantcreativity.Whilecertain
enterprisesdevelopandareconcentrated,othersdieorchangetheirlocation.Thusnewsocial
problemsarecreated:professionalorregionalunemployment,redeploymentandmobilityof
persons,permanentadaptationofworkersanddisparityofconditionsinthedifferentbranchesof
industry.Unlimitedcompetitionutilizingthemodernmeansofpublicityincessantlylaunches
newproductsandtriestoattracttheconsumer,whileearlierindustrialinstallationswhicharestill
capableoffunctioningbecomeuseless.Whileverylargeareasofthepopulationareunableto
satisfytheirprimaryneeds,superfluousneedsareingeniouslycreated.Itcanthusrightlybe
askedif,inspiteofallhisconquests,manIsnotturningbackagainsthimselftheresultsofhis
activity.Havingrationallyendeavoredtocontrolnature,(7)ishenotnowbecomingtheslaveof
theobjectswhichhemakes?
ChristiansintheCity
10.Isnottheriseofanurbancivilizationwhichaccompaniestheadvanceofindustrial
civilizationatruechallengetothewisdomofman,tohiscapacityfororganizationandtohis
farseeingimagination?Withinindustrialsocietyurbanizationup"setsboththewaysoflifeand
thehabitualstructuresofexistence:thefamily,theneighborhood,andtheveryframeworkofthe
Christiancommunity.Manisexperiencinganewloneliness;itisnotinthefaceofahostile
naturewhichithastakenhimcenturiestosubdue,butinananonymouscrowdwhichsurrounds
himandinwhichhefeelshimselfastranger.Urbanization,undoubtedlyanirreversiblestagein
thedevelopmentofhumansocieties,confrontsmanwithdifficultproblems.Howishetomaster
itsgrowth,regulateitsorganization,andsuccessfullyaccomplishitsanimationforthegoodof
all?
Inthisdisorderedgrowth,newproletariatsareborn.Theyinstallthemselvesintheheartofthe
citiessometimesabandonedbytherich;theydwellontheoutskirtswhichbecomeabeltof
miserybesieginginastillsilentprotesttheluxurywhichblatantlycriesoutfromcentersof
consumptionandwaste.Insteadoffavoringfraternalencounterandmutualaid,thecityfosters
discriminationandalsoindifference.Itlendsitselftonewformsofexploitationandof
dominationwherebysomepeopleinspeculatingontheneedsofothersderiveinadmissible
profits.Behindthefacadesmuchmiseryishidden,unsuspectedevenbytheclosestneighbors;

otherformsofmiseryspreadwherehumandignityfounders:delinquency,criminality,abuseof
drugsanderoticism.
11.Itisinfacttheweakestwhoarethevictimsofdehumanizinglivingconditions,degradingfor
conscienceandharmfulforthefamilyinstitution.Thepromiscuityofworkingpeople'shousing
makesaminimumofintimacyimpossible;youngcoupleswaitinginvainforadecentdwelling
atapricetheycanaffordaredemoralizedandtheirunioncantherebyevenbeendangered;youth
escapefromahomewhichistooconfinedandseekinthestreetscompensationsand
companionshipswhichcannotbesupervised.Itisthegravedutyofthoseresponsibletostriveto
controlthisprocessandtogiveitdirection.
Thereisanurgentneedtoremakeatthelevelofthestreet,oftheneighborhoodorofthegreat
agglomerativedwellingsthesocialfabricwherebymanmaybeabletodeveloptheneedsofhis
personality.Centersofspecialinterestandofculturemustbecreatedordevelopedatthe
communityandparishlevelswithdifferentformsofassociations,recreationalcenters,and
spiritualandcommunitygatheringswheretheindividualcanescapefromisolationandform
anewfraternalrelationships.
12.Tobuildupthecity,theplacewheremenandtheirexpandedcommunitiesexist,tocreate
newmodesofneighborlinessandrelationships,toperceiveanoriginalapplicationofsocial
justiceandtoundertakeresponsibilityforthiscollectivefuture,whichisforeseenasdifficult,is
ataskinwhichChristiansmustshare.Tothosewhoareheapedupinanurbanpromiscuity
whichbecomesintolerableitisnecessarytobringamessageofhope.Thiscanbedoneby
brotherhoodwhichislivedandbyconcretejustice.LetChristians,consciousofthisnew
responsibility,notloseheartinviewofthevastandfacelesssociety;letthemrecallJonahwho
traversedNiniveh,thegreatcity,toproclaimthereinthegoodnewsofGod'smercyandwas
upheldinhisweaknessbythesolestrengthofthewordofAlmightyGod.IntheBible,thecityis
infactoftentheplaceofsinandpridetheprideofmanwhofeelssecureenoughtobeableto
buildhislifewithoutGodandeventoaffirmthatheispowerfulagainstGod.Butthereisalso
theexampleofJerusalem,theHolyCity,theplacewhereGodisencountered,thepromiseofthe
citywhichcomesfromonhigh(8).
Youth
13.Urbanlifeandindustrialchangebringstronglytolightquestionswhichuntilnowwere
poorlygrasped.Whatplace,forexample,inthisworldbeingbroughttobirth,shouldbegivento
youth?Everywheredialogueisprovingtobedifficultbetweenyouth,withitsaspirations,
renewalandalsoinsecurityforthefuture,andtheadultgenerations.Itisobvioustoallthathere
wehaveasourceofseriousconflicts,divisionandoptingout,evenwithinthefamily,anda
questioningofmodesofauthority,educationforfreedomandthehandingonofvaluesand
beliefs,whichstrikesatthedeeprootsofsociety.
Theroleofwomen

Similarly,inmanycountriesacharterforwomenwhichwouldputanendtoanactual
discriminationandwouldestablishrelationshipsofequalityinrightsandofrespectfortheir
dignityistheobjectofstudyandattimesoflivelydemands.Wedonothaveinmindthatfalse
equalitywhichwoulddenythedistinctionwithwoman'sproperrole,whichisofsuchcapital
importance,attheheartofthefamilyaswellaswithinsociety.Developmentsinlegislation
shouldonthecontrarybedirectedtoprotectingherpropervocationandatthesametime
recognizingherindependenceasaperson,andherequalrightstoparticipateincultural,
economic,socialandpoliticallife.
Workers
14.AstheChurchsolemnlyreaffirmedintherecentCouncil,"thebeginning,thesubjectandthe
goalofallsocialinstitutionsisandmustbethehumanperson"(9).Everymanhastherightto
work,toachancetodevelophisqualitiesandhispersonalityintheexerciseofhisprofession,to
equitableremunerationwhichwillenablehimandhisfamily"toleadaworthylifeonthe
material,social,culturalandspirituallevel"(10)andtoassistanceincaseofneedarisingfrom
sicknessorage.
Althoughforthedefenseoftheserightsdemocraticsocietiesaccepttodaytheprincipleoflabor
unionrights,theyarenotalwaysopentotheirexercise.Theimportantroleofunion
organizationsmustbeadmitted:theirobjectistherepresentationofthevariouscategoriesof
workers,theirlawfulcollaborationintheeconomicadvanceofsociety,andthedevelopmentof
thesenseoftheirresponsibilityfortherealizationofthecommongood.Theiractivity,however,
isnotwithoutitsdifficulties.Hereandtherethetemptationcanariseofprofitingfromaposition
offorcetoimpose,particularlybystrikestherighttowhichasafinalmeansofdefenseremains
certainlyrecognizedconditionswhicharetooburdensomefortheoveralleconomyandforthe
socialbody,ortodesiretoobtaininthiswaydemandsofadirectlypoliticalnature.Whenitisa
questionofpublicservice,requiredforthelifeofanentirenation,itisnecessarytobeableto
assessthelimitbeyondwhichtheharmcausedtosocietybecomeinadmissible.
VictimsofChanges
15.Inshort,progresshasalreadybeenmadeinintroducing,intheareaofhumanrelationships,
greaterjusticeandgreatersharingofresponsibilities.Butinthisimmensefieldmuchremainsto
bedone.Furtherreflection,researchandexperimentationmustbeactivelypursued,unlessoneis
tobelateinmeetingthelegitimateaspirationsoftheworkersaspirationswhicharebeing
increasinglyassertedaccordingastheireducation,theirconsciousnessoftheirdignityandthe
strengthoftheirorganizationsincrease.
Egoismanddominationarepermanenttemptationsformen.Likewiseaneverfinerdiscernment
isneeded,inordertostrikeattherootsofnewlyarisingsituationsofinjusticeandtoestablish
progressivelyajusticewhichwillbelessandlessimperfect.Inindustrialchange,which
demandsspeedyandconstantadaptation,thosewhowillfindthemselvesinjuredwillbemore

numerousandatagreaterdisadvantagefromthepointofviewofmakingtheirvoicesheard.The
Churchdirectsherattentiontothosenew"poor"thehandicappedandthemaladjusted,theold,
differentgroupsofthoseonthefringeofsociety,andsooninordertorecognizethem,help
them;defendtheirplaceanddignityinasocietyhardenedbycompetitionandtheattractionof
success.
Discrimination
16.Amongthevictimsofsituationsofinjusticeunfortunatelynonewphenomenonmustbe
placedthosewhoarediscriminatedagainst,inlaworinfact,onaccountoftheirrace,origin,
color,culture,sexorreligion.
Racialdiscriminationpossessesatthemomentacharacterofverygreatrelevancebyreasonof
thetensionwhichitstirsupbothwithincountriesandontheinternationallevel.Menrightly
considerunjustifiableandrejectasinadmissiblethetendencytomaintainorintroducelegislation
orbehaviorsystematicallyinspiredbyracialistprejudice.Themembersofmankindsharethe
samebasicrightsandduties,aswellasthesamesupernaturaldestiny.Withinacountrywhich
belongstoeachone,allshouldbeequalbeforethelaw,findequaladmittancetoeconomic,
cultural,civicandsociallifeandbenefitfromafairsharingofthenation'sriches.
Righttoemigrate
17.Wearethinkingoftheprecarioussituationofagreatnumberofemigrantworkerswhose
conditionasforeignersmakesitallthemoredifficultforthemtomakeanysortofsocial
vindication,inspiteoftheirrealparticipationintheeconomiceffortofthecountrythatreceives
them.Itisurgentlynecessaryforpeopletogobeyondanarrowlynationalistattitudeintheir
regardandtogivethemacharterwhichwillassurethemarighttoemigrate,favortheir
integration,facilitatetheirprofessionaladvancementandgivethemaccesstodecenthousing
where,ifsuchisthecase,theirfamiliescanjointhem(11).
Linkedtothiscategoryarethepeoplewho,tofindwork,ortoescapeadisasterorahostile
climate,leavetheirregionsandfindthemselveswithoutrootsamongotherpeople.
Itiseveryone'sduty,butespeciallythatofChristians(12),toworkwithenergyforthe
establishmentofuniversalbrotherhood,theindispensablebasisforauthenticjusticeandthe
conditionforenduringpeace:"WecannotintruthfulnesscalluponthatGodwhoistheFatherof
allifwerefusetoactinabrotherlywaytowardcertainmen,createdtoGod'simage.Aman's
relationshipwithGodtheFatherandhisrelationshipwithhisbrothermenaresolinkedtogether
thatScripturesays:'HewhodoesnotlovedoesnotknowGod'(IJn.4,8)"(13).
CreatingEmployment

18.Withdemographicgrowth,whichisparticularlypronouncedintheyoungnations,the
numberofthosefailingtofindworkanddriventomiseryorparasitismwillgrowinthecoming
yearsunlesstheconscienceofmanrousesitselfandgivesrisetoageneralmovementof
solidaritythroughaneffectivepolicyofinvestmentandoforganizationofproductionandtrade,
aswellasofeducation.Weknowtheattentiongiventotheseproblemswithininternational
organizations,anditisourlivelywishthattheirmemberswillnotdelaybringingtheiractions
intolinewiththeirdeclarations.
Itisdisquietinginthisregardtonoteakindoffatalismwhichisgainingaholdevenonpeoplein
positionsofresponsibility.ThisfeelingsometimesleadstoMalthusiansolutionsinculcatedby
activepropagandaforcontraceptionandabortion.Inthiscriticalsituation,itmustonthecontrary
beaffirmedthatthefamily,withoutwhichnosocietycanstand,hasarighttotheassistance
whichwillassureitoftheconditionsforahealthydevelopment."Itiscertain",wesaidinour
encyclicalPopulorumProgressio,"thatpublicauthoritiescanintervene,withinthelimitoftheir
competence,byfavoringtheavailabilityofappropriateinformationandbyadoptingsuitable
measures,providedthatthesebeinconformitywiththemorallawandthattheyrespectthe
rightfulfreedomofmarriedcouples.Wheretheinalienablerighttomarriageandprocreationis
lacking,humandignityhasceasedtoexists"(14).
19.Innootheragehastheappealtotheimaginationofsocietybeensoexplicit.Tothisshould
bedevotedenterprisesofinventionandcapitalasimportantasthoseinvestedforarmamentsor
technologicalachievements.Ifmanletshimselfrushaheadwithoutforeseeingingoodtimethe
emergenceofnewsocialproblems,theywillbecometoograveforapeacefulsolutiontobe
hopedfor.
Mediaofsocialcommunication
20.Amongthemajorchangesofourtimes,wedonotwishtoforgettoemphasizethegrowing
rolebeingassumedbythemediaofsocialcommunicationandtheirinfluenceonthe
transformationofmentalitiesofknowledge,oforganizationsandofsocietyitself.Certainlythey
havemanypositiveaspects.Thankstothemnewsfromtheentireworldreachesuspracticallyin
aninstant,establishingcontactswhichsupersededistancesandcreatingelementsofunityamong
allmen.Agreaterspreadofeducationandcultureisbecomingpossible.Nevertheless,bytheir
veryactionthemediaofsocialcommunicationarereachingthepointofrepresentingasitwerea
newpower.Onecannotbutaskaboutthosewhoreallyholdthispower,theaimsthattheypursue
andthemeanstheyuse,andfinally,abouttheeffectoftheiractivityontheexerciseofindividual
liberty,bothinthepoliticalandideologicalspheresandinsocial,economicandculturallife.The
menwhoholdthispowerhaveagravemoralresponsibilitywithrespecttothetruthofthe
informationthattheyspread,theneedsandthereactionsthattheygenerateandthevalueswhich
theyputforward.Inthecaseoftelevision,moreover,whatiscomingintobeingisanoriginal
modeofknowledge
andanewcivilization:thatoftheimage.

Naturally,thepublicauthoritiescannotignorethegrowingpowerandinfluenceofthemediaof
socialcommunicationandtheadvantagesandriskswhichtheiruseinvolvesforthecivic
communityandforitsdevelopmentandrealperfecting.
Consequentlytheyarecalledupontoperformtheirownpositivefunctionforthecommongood
byencouragingeveryconstructiveexpression,bysupportingindividualcitizensandgroupsin
defendingthefundamentalvaluesofthepersonandofhumansociety,andalsobytakingsuitable
stepstopreventthespreadofwhatwouldharmthecommonheritageofvaluesonwhichorderly
civilprogressisbased(15).
Theenvironment
21.Whilethehorizonofmanisthusbeingmodifiedaccordingtotheimagesthatarechosenfor
him,anothertransformationismakingitselffelt,onewhichisthedramaticandunexpected
consequenceofhumanactivity.Manissuddenlybecomingawarethatbyanillconsidered
exploitationofnatureherisksdestroyingitandbecominginhisturnthevictimofthis
degradation.Notonlyisthematerialenvironmentbecomingapermanentmenacepollutionand
refuse,newillnessandabsolutedestructivecapacitybutthehumanframeworkisnolonger
underman'scontrol,thuscreatinganenvironmentfortomorrowwhichmaywellbeintolerable.
Thisisawiderangingsocialproblemwhichconcernstheentirehumanfamily.
TheChristianmustturntothesenewperceptionsinordertotakeonresponsibility,togetherwith
therestofmen,foradestinywhichfromnowonissharedbyall.
FundamentalAspirationsandCurrentsofIdeas
22.Whilescientificandtechnologicalprogresscontinuestooverturnman'ssurroundings,his
patternsofknowledge,work,consumptionandrelationships,twoaspirationspersistentlymake
themselvesfeltinthesenewcontexts,andtheygrowstrongertotheextentthathebecomes
betterinformedandbettereducated:theaspirationtoequalityandtheaspirationtoparticipation,
twoformsofman'sdignityandfreedom.
Advantagesandlimitationsofjuridicalrecognition
23.Throughthestatementoftherightsofmanandtheseekingforinternationalagreementsfor
theapplicationoftheserights,progresshasbeenmadetowardsinscribingthesetwoaspirations
indeedsandstructures(16).Neverthelessvariousformsofdiscriminationcontinuallyreappear
ethniccultural,religious,politicalandsoon.Infact,humanrightsarestilltoooftendisregarded,
ifnotscoffedat,orelsetheyreceiveonlyformalrecognition.Inmanycaseslegislationdoesnot
keepupwithrealsituations.Legislationisnecessary,butitisnotsufficientforsettinguptrue
relationshipsofjusticeandequity.Inteachinguscharity,theGospelinstructsusinthe
preferentialrespectduetothepoorandthespecialsituationtheyhaveinsociety:themore
fortunateshouldrenouncesomeoftheirrightssoastoplacetheirgoodsmoregenerouslyatthe

serviceofothers.If,beyondlegalrules,thereisreallynodeeperfeelingofrespectforand
servicetoothers,thenevenequalitybeforethelawcanserveasanalibiforflagrant
discrimination,continuedexploitationandactualcontempt.Withoutarenewededucationin
solidarity,anoveremphasisofequalitycangiverisetoanindividualisminwhicheachone
claimshisownrightswithoutwishingtobeanswerableforthecommongood.
Inthisfield,everyoneseesthehighlyimportantcontributionoftheChristianspirit,which
moreoveranswersman'syearningtobeloved."Loveforman,theprimevalueoftheearthly
order"ensurestheconditionsforpeace,bothsocialpeaceandinternationalpeace,byaffirming
ouruniversalbrotherhood(17).
Thepoliticalsociety
24.Thetwoaspirations,toequalityandtoparticipation,seektopromoteademocratictypeof
society.Variousmodelsareproposed,somearetriedout,noneofthemgivescomplete
satisfaction,andthesearchgoesonbetweenideologicalandpragmatictendencies.TheChristian
hasthedutytotakepartinthissearchandintheorganizationandlifeofpoliticalsociety.Asa
socialbeing,manbuildshisdestinywithinaseriesofparticulargroupingswhichdemand,as
theircompletionandasanecessaryconditionfortheirdevelopment,avastersociety,oneofa
universalcharacter,thepoliticalsociety.Allparticularactivitymustbeplacedwithinthatwider
society,andtherebyittakesonthedimensionofthecommongood.(18)
Thisindicatestheimportanceofeducationforlifeinsociety,inwhichtherearecalledtomind,
notonlyinformationoneachone'srights,butalsotheirnecessarycorrelative:therecognitionof
thedutiesofeachoneinregardtoothers.Thesense.andpracticeofdutyarethemselves
conditionedbyselfmasteryandbytheacceptanceofresponsibilityandofthelimitsplacedupon
thefreedomoftheindividualorofthegroup.
25.Politicalactivityneedoneremarkthatwearedealingprimarilywithanactivity,notan
ideology?shouldbetheprojectionofaplanofsocietywhichisconsistentinitsconcretemeans
andinitsinspiration,andwhichspringsfromacompleteconceptionofman'svocationandofits
differingsocialexpressions.ItisnotfortheStateorevenforpoliticalparties,whichwouldbe
closeduntothemselves,totrytoimposeanideologybymeansthatwouldleadtoadictatorship
overminds,theworstkindofall.Itisforculturalandreligiousgroupings,inthefreedomof
acceptancewhichtheypresume,todevelopinthesocialbody,disinterestedlyandintheirown
ways,thoseultimateconvictionsonthenature,originandendofmanandsociety.
Inthisfield,itiswelltokeepinmindtheprincipleproclaimedattheSecondVaticanCouncil:
"Thetruthcannotimposeitselfexceptbyvirtueofitsowntruth,anditmakesitsentranceinto
themindatoncequietlyandwithpower"(19).
Ideologiesandhumanliberty

26.ThereforetheChristianwhowishestolivehisfaithinapoliticalactivitywhichhethinksof
asservicecannotwithoutcontradictinghimselfadheretoideologicalsystemswhichradicallyor
substantiallygoagainsthisfaithandhisconceptofman.HecannotadheretotheMarxist
ideology,toitsatheisticmaterialism,toitsdialecticofviolenceandtothewayitabsorbs
individualfreedominthecollectivity,atthesametimedenyingalltranscendencetomanandhis
personalandcollectivehistory;norcanbeadheretotheliberalideologywhichbelievesitexalts
individualfreedombywithdrawingitfromeverylimitation,bystimulatingitthroughexclusive
seekingofinterestandpower,andbyconsideringsocialsolidaritiesasmoreorlessautomatic
consequencesofindividualinitiatives,notasanaimandamajorcriterionofthevalueofthe
socialorganization.
27.Isthereneedtostressthepossibleambiguityofeverysocialideology?Sometimesitleads
politicalorsocialactivitytobesimplytheapplicationofanabstract,purelytheoreticalidea;at
othertimesitisthoughtwhichbecomesamereinstrumentattheserviceofactivityasasimple
meansofastrategy.
Inbothcasesisitnotmanthatrisksfindinghimselfalienated?TheChristianfaithisaboveandis
sometimesopposedtotheideologies,inthatitrecognizesGod,whoistranscendentandthe
Creator,andwho,throughallthelevelsofcreation,callsonmanasendowedwithresponsibility
andfreedom.
28.Therewouldalsobethedangerofgivingadherencetoanideologywhichdoesnotrestona
trueandorganicdoctrine,totakerefugeinitasafinalandsufficientexplanationofeverything,
andthustobuildanewidol,accepting,attimeswithoutbeingawareofdoingso,itstotalitarian
andcoercivecharacter.Andpeopleimaginetheyfindinitajustificationfortheiractivity,even
violentactivity,andanadequateresponsetoagenerousdesiretoserve.Thedesireremainsbutit
allowsitselftobeconsumedbyanideologywhich,evenifitsuggestscertainpathstoman's
liberation,endsupbymakinghimaslave.
29.Ithasbeenpossibletodaytospeakofaretreatofideologies.Inthisrespectthepresenttime
maybefavorableforanopennesstotheconcretetranscendenceofChristianity.Itmayalsobea
moreaccentuatedslidingtowardsanewpositivism:universalizedtechnologyasthedominant
formofactivity,astheoverwhelmingpatternofexistence,evenasalanguage,withoutthe
questionofitsmeaningbeingreallyasked.
Historicalmovements
30.Butoutsideofthispositivismwhichreducesmantoasingledimensionevenifitbean
importantonetodayandbysodoingmutilateshim,theChristianencountersinhisactivity
concretehistoricalmovementssprungfromideologiesandinpartdistinctfromthem.Our
veneratedpredecessorPopeJohnXXIIIinPaceminTerrisalreadyshowedthatitispossibleto
makeadistinction:"Neithercanfalsephilosophicalteachingsregardingthenature,originand
destinyoftheuniverseandofmanbeidentifiedwithhistoricalmovementsthathaveeconomic,

social.culturalorpoliticalends,notevenwhenthesemovementshaveoriginatedfromthose
teachingsandhavedrawnandstilldrawinspirationtherefrom.Becausetheteachings,oncethey
aredrawnupanddefined,remainalwaysthesame,whilethemovements,beingconcernedwith
historicalsituationsinconstantevolution,cannotbutbeinfluencedbytheselatterandcannot
avoid,therefore,beingsubjecttochanges,evenofaprofoundnature.Besides,whocandenythat
thosemovements,insofarastheyconformtothedictatesofrightreasonandareinterpretersof
thelawfulaspirationsofthehumanperson,containelementsthatarepositiveanddeservingof
approval?"(20).
Attractionofsocialistcurrents
31.SomeChristiansaretodayattractedbysocialistcurrentsandtheirvariousdevelopments.
Theytrytorecognizethereinacertainnumberofaspirationswhichtheycarrywithinthemselves
inthenameoftheirfaith.Theyfeelthattheyarepartofthathistoricalcurrentandwishtoplaya
partwithinit.Nowthishistoricalcurrenttakeson,underthesamename,differentforms
accordingtodifferentcontinentsandcultures,evenifitdrewitsinspiration,andstilldoesin
manycases,fromideologiesincompatiblewithfaith.Carefuljudgmentiscalledfor.Toooften
Christiansattractedbysocialismtendtoidealizeitintermswhich,apartfromanythingelse,are
verygeneral:awillforjustice,solidarityandequality.Theyrefusetorecognizethelimitationsof
thehistoricalsocialistmovements,whichremainconditionedbytheideologiesfromwhichthey
originated.Distinctionsmustbemadetoguideconcretechoicesbetweenthevariouslevelsof
expressionofsocialism:agenerousaspirationandaseekingforamorejustsociety,historical
movementswithapoliticalorganizationandaim,andanideologywhichclaimstogivea
completeandselfsufficientpictureofman.Nevertheless,thesedistinctionsmustnotleadoneto
considersuchlevelsascompletelyseparateandindependent.Theconcretelinkwhich,according
tocircumstances,existsbetweenthemmustbeclearlymarkedout.Thisinsightwillenable
Christianstoseethedegreeofcommitmentpossiblealongtheselines,whilesafeguardingthe
values,especiallythoseofliberty,responsibilityandopennesstothespiritual,whichguarantee
theintegraldevelopmentofman.
HistoricalevolutionofMarxism
32.OtherChristiansevenaskwhetheranhistoricaldevelopmentofMarxismmightnotauthorize
certainconcreterapprochements.TheynoteinfactacertainsplinteringofMarxism,whichuntil
nowshoweditselftobeaunitaryideologywhichexplainedinatheistictermsthewholeofman
andtheworldsinceitdidnotgooutsidetheirdevelopmentprocess.Apartfromtheideological
confrontationofficiallyseparatingthevariouschampionsofMarxismLeninismintheir
individualinterpretationsofthethoughtofitsfounders,andapartfromtheopenopposition
betweenthepoliticalsystemswhichmakeuseofitsnametoday,somepeoplelaydown
distinctionsbetweenMarxism'svariouslevelsofexpression.
33.Forsome,Marxismremainsessentiallytheactivepracticeofclassstruggle.Experiencingthe
everpresentandcontinuallyrenewedforceoftherelationshipsofdominationandexploitation

amongmen,theyreduceMarxismtonomorethanastruggleattimeswithnootherpurposeto
bepursuedandevenstirredupinpermanentfashion.Forothers,itisfirstandforemostthe
collectiveexerciseofpoliticalandeconomicpowerunderthedirectionofasingleparty,which
wouldbethesoleexpressionandguaranteeofthewelfareofall,andwoulddepriveindividuals
andothergroupsofanypossibilityofinitiativeandchoice.Atathirdlevel,Marxism'whetherin
powerornot,isviewedasasocialistideologybasedonhistoricalmaterialismandthedenialof
everythingtranscendent.Atothertimes,finally,itpresentsitselfinamoreattenuatedform,one
alsomoreattractivetothemodernmind:asascientificactivity,asarigorousmethodof
examiningsocialandpoliticalreality,andastherationallink,testedbyhistory,between
theoreticalknowledgeandthepracticeofrevolutionarytransformation.Althoughthistypeof
analysisgivesaprivilegedpositiontocertainaspectsofrealitytothedetrimentoftherest,and
interpretstheminthelightofitsideology,itneverthelessfurnishessomepeoplenotonlywitha
workingtoolbutalsoacertitudepreliminarytoaction:theclaimtodecipherinascientific
mannerthemainspringsoftheevolutionofsociety.
34.While,throughtheconcreteexistingformofMarxism,onecandistinguishthesevarious
aspectsandthequestionstheyposeforthereflectionandactivityofChristians,itwouldbe
illusoryanddangeroustoreachapointofforgettingtheintimatelinkwhichradicallybindsthem
together,toaccepttheelementsofMarxistanalysiswithoutrecognizingtheirrelationshipswith
ideology,andtoenterintothepracticeofclassstruggleanditsMarxistinterpretations,while
failingtonotethekindoftotalitarianandviolentsocietytowhichthisprocessleads.
Theliberalideology
35.Onanotherside,wearewitnessingarenewaloftheliberalideology.Thiscurrentasserts
itselfbothinthenameofeconomicefficiency,andforthedefenseoftheindividualagainstthe
increasinglyoverwhelmingholdoforganizations,andasareactionagainstthetotalitarian
tendenciesofpoliticalpowers.Certainly,personalinitiativemustbemaintainedanddeveloped.
ButdonotChristianswhotakethispathtendtoidealizeliberalismintheirturn,makingita
proclamationinfavoroffreedom?Theywouldlikeanewmodel,moreadaptedtopresentday
conditions,whileeasilyforgettingthatattheveryrootofphilosophicalliberalismisan
erroneousaffirmationoftheautonomyoftheindividualinhisactivity,hismotivationandthe
exerciseofhisliberty.Hence,theliberalideologylikewisecallsforcarefuldiscernmentontheir
part.
Christiandiscernment
36.Inthisrenewedencounterofthevariousideologies,theChristianwilldrawfromthesources
ofhisfaithandtheChurch'steachingthenecessaryprinciplesandsuitablecriteriatoavoid
permittinghimselftobefirstattractedbyandthenimprisonedwithinasystemwhoselimitations
andtotalitarianismmaywellbecomeevidenttohimtoolate,ifhedoesnorperceivethemintheir
roots.Goingbeyondeverysystem,withouthoweverfailingtocommithimselfconcretelyto

servinghisbrothers,hewillassert,intheverymidstofhisoptions,thespecificcharacterofthe
Christiancontributionforapositivetransformationofsociety(21).
Rebirthofutopias
37.Todaymoreovertheweaknessesoftheideologiesarebetterperceivedthroughtheconcrete
systemsinwhichtheyaretryingtoaffirmthemselves.Bureaucraticsocialism,technocratic
capitalismandauthoritariandemocracyareshowinghowdifficultitistosolvethegreathuman
problemoflivingtogetherinjusticeandequality.Howinfactcouldtheyescapethematerialism,
egoismorconstraintwhichinevitablygowiththem?Thisisthesourceofaprotestwhichis
springingupmoreorlesseverywhere,asasignofadeepseatedsickness,whileatthesametime
wearewitnessingtherebirthofwhatitisagreedtocall"utopias".Theseclaimtoresolvethe
politicalproblemofmodernsocietiesbetterthantheideologies.Itwouldbedangerousto
disregardthis.Theappealtoautopiaisoftenaconvenientexcuseforthosewhowishtoescape
fromconcretetasksinordertotakerefugeinanimaginaryworld.Toliveinahypotheticalfuture
isafacilealibiforrejectingimmediateresponsibilities.Butitmustclearlyberecognizedthatthis
kindofcriticismofexistingsocietyoftenprovokestheforwardlookingimaginationbothto
perceiveinthepresentthedisregardedpossibilityhiddenwithinit,andtodirectitselftowardsa
freshfuture;itthussustainssocialdynamismbytheconfidencethatitgivestotheinventive
powersofthehumanmindandheart;and,ifitrefusesnooverture,itcanalsomeettheChristian
appeal.TheSpiritoftheLord,whoanimatesmanrenewedinChrist,continuallybreaksdown
thehorizonswithinwhichhisunderstandinglikestofindsecurityandthelimitstowhichhis
activitywouldwillinglyrestrictitself;;heredwellswithinhimapowerwhichurgeshimtogo
beyondeverysystemandeveryideology.Attheheartoftheworldtheredwellsthemysteryof
mandiscoveringhimselftobeGod'ssoninthecourseofahistoricalandpsychologicalprocess
inwhichconstraintandfreedomaswellastheweightofsinandthebreathoftheSpiritalternate
andstrugglefortheupperhand.
ThedynamismofChristianfaithheretriumphsoverthenarrowcalculationsofegoism.
AnimatedbythepoweroftheSpiritofJesusChrist,theSaviorofmankind,andupheldbyhope,
theChristianinvolveshimselfinthebuildingupofthehumancity,onethatistobepeaceful,
justandfraternalandacceptableasanofferingtoGod.(22)Infact,"theexpectationofanew
earthmustnotweakenbutratherstimulateourconcernforcultivatingthisone.Forheregrows
thebodyofanewhumanfamily,abodywhichevennowisabletogivesomekindof
foreshadowingofthenewage"(23).
Thequestioningofthehumansciences
38.Inthisworlddominatedbyscientificandtechnologicalchange,whichthreatenstodragit
towardsanewposivitism,anothermorefundamentaldoubtisraised.Havingsubduednatureby
usinghisreason,mannowfindsthathehimselfisasitwereimprisonedwithinhisown
rationality;heinturnbecomestheobjectofscience.The"humansciences"aretodayenjoyinga
significantflowering.Ontheonehandtheyaresubjectingtocriticalandradicalexaminationthe

hithertoacceptedknowledgeaboutman,onthegroundsthatthisknowledgeseemseithertoo
empiricalortootheoretical.Ontheotherhand,methodologicalnecessityandideological
presuppositionstoooftenleadthehumansciencestoisolate,inthevarioussituations,certain
aspectsofman,andyettogivetheseanexplanationwhichclaimstobecompleteoratleastan
interpretationwhichismeanttobeallembracingfromapurelyquantitativeor
phenomenologicalpointofview.Thisscientificreductionbetraysadangerouspresupposition.
Togiveaprivilegedpositioninthiswaytosuchanaspectofanalysisistomutilatemanand,
underthepretextofascientificprocedure,tomakeitimpossibletounderstandmaninhis
totality.
39.Onemustbenolessattentivetotheactionwhichthehumansciencescaninstigate,giving
risetotheelaborationofmodelsofsocietytobesubsequentlyimposedonmenasscientifically
testedtypesofbehavior.Mancanthenbecometheobjectofmanipulationsdirectinghisdesires
andneedsandmodifyinghisbehaviorandevenhissystemofvalues.Thereisnodoubtthatthere
existshereagravedangerforthesocietiesoftomorrowandformanhimself.Forevenifall
agreetobuildanewsocietyattheserviceofmen,itisstillessentialtoknowwhatsortofmanis
inquestion.
Wideningthehorizons
40.SuspicionofthehumansciencesaffectstheChristianmorethanothers,butitdoesnotfind
himdisarmed.For,asweourselfwroteinPopulorumProgressio,itisherethatthereisfoundthe
specificcontributionoftheChurchtocivilizations:"Sharingthenoblestaspirationsofmenand
sufferingwhensheseesthemnotsatisfied,shewishestohelpthemattaintheirfullflowering,
andthatiswhysheoffersmenwhatshepossessesashercharacteristicattribute:aglobalvision
ofmanandofthehumanrace".(24)ShouldtheChurchinitsturncontesttheproceedingsofthe
humansciences,andcondemntheirpretentions?Asinthecaseofthenaturalsciences,the
ChurchhasconfidenceinthisresearchalsoandurgesChristianstoplayanactivepartinit(25).
Promptedbythesamescientificdemandsandthedesiretoknowmanbetter,butatthesametime
enlightenedbytheirfaith,Christianswhodevotethemselvestothehumanscienceswillbegina
dialoguebetweentheChurchandthisnewfieldofdiscovery,adialoguewhichpromisestobe
fruitful.Ofcourse,eachindividualscientificdisciplinewillbeable,initsownparticularsphere,
tograsponlyapartialyettrueaspectofman;thecompletepictureandthefullmeaningwill
escapeit.Butwithintheselimitsthehumansciencesgivepromiseofapositivefunctionthatthe
Churchwillinglyrecognizes.Theycanevenwidenthehorizonsofhumanlibertytoagreater
extentthantheconditioningcircumstancesperceivedenableonetoforesee.Theycouldthus
assistChristiansocialmorality,whichnodoubtwillseeitsfieldrestrictedwhenitcomesto
suggestingcertainmodelsofsociety,whileitsfunctionofmakingacriticaljudgmentandtaking
anoverallviewwillbestrengthenedbyitsshowingtherelativecharacterofthebehaviorand
valuespresentedbysuchandsuchasocietyasdefinitiveandinherentintheverynatureofman.
Thesesciencesareaconditionatonceindispensableandinadequateforabetterdiscoveryof
whatishuman.Theyarealanguagewhichbecomesmoreandmorecomplex,yetonethat

deepensratherthansolvesthemysteryoftheheartofman;nordoesitprovidethecompleteand
definitiveanswertothedesirewhichspringsfromhisinnermostbeing.
Ambiguousnatureofprogress
41.Thisbetterknowledgeofmanmakesitpossibletopassabettercriticaljudgmentuponandto
elucidateafundamentalnotionthatremainsatthebasisofmodernsocietiesastheirmotive,their
measureandtheirgoal:namely,progress.Sincethenineteenthcentury,westernsocietiesand,as
aresult,manyothershaveputtheirhopesinceaselesslyrenewedandindefiniteprogress.They
sawthisprogressasman'sefforttofreehimselfinfaceofthedemandsofnatureandofsocial
constraints;progresswastheconditionforandtheyardstickofhumanfreedom.Progress,spread
bythemodernmediaofinformationandbythedemandforwiderknowledgeandgreater
consumption,hasbecomeanomnipresentideology.Yetadoubtarisestodayregardingbothits
valueanditsresultWhatisthemeaningofthisneverending,breathlesspursuitofaprogress
thatalwayseludesonejustwhenonebelievesonehasconquereditsufficientlyinordertoenjoy
itinpeace?Ifitisnotattained,itleavesonedissatisfied.Withoutdoubt,therehasbeenjust
condemnationofthelimitsandeventhemisdeedsofamerelyquantitativeeconomicgrowth;
thereisadesiretoattainobjectivesofaqualitativeorderalso.Thequalityandthetruthofhuman
relations,thedegreeofparticipationandofresponsibility,arenolesssignificantandimportant
forthefutureofsocietythanthequantityandvarietyofthegoodsproducedandconsumed.
Overcomingthetemptationtowishtomeasureeverythingintermsofefficiencyandoftrade,
andintermsoftheinterplayofforcesandinterests,mantodaywishestoreplacethese
quantitativecriteriawiththeintensityofcommunication,thespreadofknowledgeandculture,
mutualserviceandacombiningofeffortsforacommontask.Isnotgenuineprogresstobe
foundinthedevelopmentofmoralconsciousness,whichwillleadmantoexerciseawider
solidarityandtoopenhimselffreelytoothersandtoGod?ForaChristian,progressnecessarily
comesupagainsttheeschatologicalmysteryofdeath.ThedeathofChristandhisresurrection
andtheoutpouringoftheSpiritoftheLordhelpmantoplacehisfreedom,increativityand
gratitude,withinthecontextofthetruthofallprogressandtheonlyhopewhichdoesnotdeceive
(26).
ChristiansFacetoFacewithTheseNewProblems
DynamismoftheChurch'ssocialteaching
42.InthefaceofsomanynewquestionstheChurchmakesanefforttoreflectinordertogivean
answer,initsownsphere,tomen'sexpectations.Iftodaytheproblemsseemoriginalintheir
breadthandtheirurgency,ismanwithoutthemeansofsolvingthem?Itiswithallitsdynamism
thatthesocialteachingoftheChurchaccompaniesmenintheirsearch.Ifitdoesnotinterveneto
authenticateagivenstructureortoproposeareadymademodel,itdoesnottherebylimititself
torecallinggeneralprinciples.Itdevelopsthroughreflectionappliedtothechangingsituations
ofthisworld,underthedrivingforceoftheGospelasthesourceofrenewalwhenitsmessageis

acceptedinitstotalityandwithallitsdemands.Italsodevelopswiththesensitivitypropertothe
Churchwhichischaracterizedbyadisinterestedwilltoserveandbyattentiontothepoorest.
Finally,itdrawsuponitsrichexperienceofmanycenturieswhichenablesit,whilecontinuingits
permanentpreoccupations,toundertakethedaringandcreativeinnovationswhichthepresent
stateoftheworldrequires.
Forgreaterjustice
43.Thereisaneedtoestablishagreaterjusticeinthesharingofgoods,bothwithinnational
communitiesandontheinternationallevel.Ininternationalexchangesthereisaneedtogo
beyondrelationshipsbasedonforce,inordertoarriveatagreementsreachedwiththegoodofall
inmind.Relationshipsbasedonforcehaveneverinfactestablishedjusticeinatrueandlasting
manner,evenifatcertaintimesthealterationofpositionscanoftenmakeitpossibletofind
easierconditionsfordialogue.Theuseofforcemoreoverleadstothesettinginmotionof
opposingforces,andfromthisspringsaclimateofstrugglewhichopensthewaytosituationsof
extremeviolenceandtoabuses(27).
But,aswehaveoftenstated,themostimportantdutyintherealmofjusticeistoalloweach
countrytopromoteitsowndevelopment,withintheframeworkofacooperationfreefromany
spiritofdomination,whethereconomicorpolitical.Thecomplexityoftheproblemsraisedis
certainlygreat,inthepresentintertwiningofmutualdependences.Thusitisnecessarytohave
thecouragetoundertakearevisionoftherelationshipsbetweennations,whetheritisaquestion
oftheinternationaldivisionofproduction,thestructureofexchanges,thecontrolofprofits,the
monetarysystemwithoutforgettingtheactionsofhumansolidaritytoquestionthemodelsof
growthoftherichnationsandchangepeople'soutlooks,sothattheymayrealizethepriorcallof
internationalduty,andtorenewinternationalorganizationssothattheymayincreasein
effectiveness.
44.Underthedrivingforceofnewsystemsofproduction,nationalfrontiersarebreakingdown,
andwecanseeneweconomicpowersemerging,themultinationalenterprise,whichbythe
concentrationandflexibilityoftheirmeanscanconductautonomousstrategieswhicharelargely
independentofthenationalpoliticalpowersandthereforenotsubjecttocontrolfromthepointof
viewofthecommongood.Byextendingtheiractivities,theseprivateorganizationscanleadtoa
newandabusiveformofeconomicdominationonthesocial,culturalandevenpoliticallevel.
TheexcessiveconcentrationofmeansandpowersthatPopePiusXIalreadycondemnedonthe
fortiethanniversaryofRerumNovarumistakingonanewandveryrealimage.
Changeofattitudesandstructures
45.Todaymenyearntofreethemselvesfromneedanddependence.Butthisliberationstarts
withtheinteriorfreedomthatmenmustfindagainwithregardtotheirgoodsandtheirpowers;
theywillneverreachitexceptthroughatranscendentloveforman,and,inconsequence,through

agenuinereadinesstoserve.Otherwise,asonecanseeonlytooclearly,themostrevolutionary
ideologiesleadonlytoachangeofmasters;onceinstalledinpowerintheirturn,thesenew
masterssurroundthemselveswithprivileges,limitfreedomandallowotherformsofinjusticeto
becomeestablished.
Thusmanypeoplearereachingthepointofquestioningtheverymodelofsociety.Theambition
ofmanynations,inthecompetitionthatsetstheminoppositionandwhichcarriesthemalong,is
toattaintechnological,economicandmilitarypower.Thisambitionthenstandsinthewayof
settingupstructuresinwhichtherhythmofprogresswouldberegulatedwithaviewtogreater
justice,insteadofaccentuatinginequalitiesandlivinginaclimateofdistrustandstrugglewhich
wouldunceasinglycompromisepeace.
Christianmeaningofpoliticalactivity
46.Isitnotherethatthereappearsaradicallimitationtoeconomics?Economicactivityis
necessaryand,ifitisattheserviceofman,itcanbe"asourceofbrotherhoodandasignof
Providence"(28).Itistheoccasionofconcreteexchangesbetweenman,ofrightsrecognized,of
servicesrenderedandofdignityaffirmedinwork.Thoughitisoftenafieldofconfrontationand
domination,itcangiverisetodialogueandfostercooperation.Yetitrunstheriskoftakingup
toomuchstrengthandfreedom(29).Thisiswhytheneedisfelttopassfromeconomicsto
politics.Itistruethatintheterm"politics"manyconfusionsarepossibleandmustbeclarified,
buteachmanfeelsthatinthesocialandeconomicfield,bothnationalandinternational,the
ultimatedecisionrestswithpoliticalpower.
Politicalpower,whichisthenaturalandnecessarylinkforensuringthecohesionofthesocial
body,musthaveasitsaimtheachievementofthecommongood.Whilerespectingthelegitimate
libertiesofindividuals,familiesandsubsidiarygroups,itactsinsuchawayastocreate,
effectivelyandforthewellbeingofall,theconditionsrequiredforattainingman'strueand
completegood,includinghisspiritualend.Itactswithinthelimitsofitscompetence,whichcan
varyfrompeopletopeopleandfromcountrytocountry.Italwaysinterveneswithcarefor
justiceandwithdevotiontothecommongood,forwhich:itholdsfinalresponsibility.Itdoes
not,forallthat,depriveindividualsandintermediarybodiesofthefieldofactivityand
responsibilitywhicharepropertothemandwhichleadthemtocollaborateintheattainmentof
thiscommongood.Infact,"thetrueaimofallsocialactivityshouldbetohelpindividual
membersofthesocialbody,butnevertodestroyorabsorbthem"(30).Accordingtothe
vocationpropertois,thepoliticalpowermustknowhowtostandasidefromparticularinterests
inordertoviewitsresponsibilitywithregardtothegoodofallmen,evengoingbeyondnational
limits.Totakepoliticsseriouslyatitsdifferentlevelslocal,regional,nationalandworldwide
istoaffirmthedutyofman,ofeveryman,torecognizetheconcreterealityandthevalueofthe
freedomofchoicethatisofferedtohimtoseektobringaboutboththegoodofthecityandof
thenationandofmankind.Politicsareademandingmannerbutnottheonlyoneoflivingthe
Christiancommitmenttotheserviceofothers.Withoutofcoursesolvingeveryproblem,it
endeavorstoapplysolutionstotherelationshipsmenhavewithoneanother.Thedomainof

politicsiswideandcomprehensive,butitisnotexclusive.Anattitudeofencroachmentwhich
wouldtendtosetuppoliticsasanabsolutevaluewouldbringseriousdanger.Whilerecognizing
theautonomyoftherealityofpolitics,Christianswhoareinvitedtotakeuppoliticalactivity
shouldtrytomaketheirchoicesconsistentwiththeGospeland,intheframeworkofalegitimate
plurality,togivebothpersonalcollectivewitnesstotheseriousnessoftheirfaithbyeffectiveand
disinterestedserviceofmen.
Sharinginresponsibility
47.Thepassingtothepoliticaldimensionalsoexpressesademandmadebythemanoftoday:a
greatersharinginresponsibilityandindecisionmaking.Thislegitimateaspirationbecomes
moreevidentastheculturallevelrises,asthesenseoffreedomdevelopsandasmanbecomes
moreawareofhow,inaworldfacinganuncertainfuture,thechoicesoftodayalreadycondition
thelifeoftomorrow.InMateretMagistra(31)PopeJohnXXIIIstressedhowmuchthe
admittancetoresponsibilityisabasicdemandofman'snature,aconcreteexerciseofhisfreedom
andapathtohisdevelopment,andheshowedhow,ineconomiclifeandparticularlyin
enterprise,thissharinginresponsibilitiesshouldbeensured.(32)Todaythefieldiswider,and
extendstothesocialandpoliticalsphereinwhichareasonablesharinginresponsibilityandin
decisionsmustbeestablishedandstrengthened.Admittedly,itistruethatthechoicesproposed
foradecisionaremoreandmorecomplex;theconsiderationsthatmustbeborneinmindare
numerousandforeseeingoftheconsequencesinvolvesrisk,evenifnewsciencesstriveto
enlightenfreedomattheseimportantmoments.However,althoughlimitsaresometimescalled
for,theseobstaclesmustnotslowdownthegivingofwiderparticipationinworkingout
decisions,makingchoicesandputtingthemintopractice.Inordertocounterbalanceincreasing
technocracy,modernformsofdemocracymustbedevised,notonlymakingitpossibleforeach
mantobecomeinformedandtoexpresshimself,butalsobyinvolvinghiminashared
responsibility.
Thushumangroupswillgraduallybegintoshareandtoliveascommunities.Thusfreedom,
whichtoooftenassertsitselfasaclaimforautonomybyopposingthefreedomofothers,will
developinitsdeepesthumanreality:toinvolveitselfandtospenditselfinbuildingupactiveand
livedsolidarity.But,fortheChristian,itisbylosinghimselfinGodwhosetshimfreethatman
findstruefreedom,renewedinthedeathandresurrectionoftheLord.
CalltoAction
Needtobecomeinvolvedinaction
48.Inthesocialsphere,theChurchhasalwayswishedtoassumeadoublefunction:firstto
enlightenmindsinordertoassistthemtodiscoverthetruthandtofindtherightpathtofollow
amidthedifferentteachingsthatcallfortheirattention;andsecondlytotakepartinactionandto
spread,witharealcareforserviceandeffectiveness,theenergiesoftheGospel.Isitnotinorder
tobefaithfultothisdesirethattheChurchhassentonanapostolicmissionamongtheworkers

priestswho,bysharingfullytheconditionoftheworker,areatthatlevelthewitnessestothe
Church'ssolicitudeandseeking?
ItistoallChristiansthatweaddressafreshandinsistentcalltoaction.Inourencyclicalonthe
DevelopmentofPeoplesweurgedthatallshouldsetthemselvestothetask:"Laymenshould
takeupastheirownpropertasktherenewalofthetemporalorder.Iftheroleofthehierarchyis
toteachandtointerpretauthenticallythenormsofmoralitytobefollowedinthismatter,it
belongstothelaity,withoutwaitingpassivelyforordersanddirectives,totaketheinitiatives
freelyandtoinfuseaChristianspiritintothementality,customs,lawsandstructuresofthe
communityinwhichtheylive"(33).Leteachoneexaminehimself,toseewhathehasdoneup
tonow,andwhatheoughttodo.Itisnotenoughtorecallprinciples,stateintentions,pointto
cryinginjusticeandutterpropheticdenunciations;thesewordswilllackrealweightunlessthey
areaccompaniedforeachindividualbyalivelierawarenessofpersonalresponsibilityandby
effectiveaction.Itistooeasytothrowbackonothersresponsibilityforinjustice,ifatthesame
timeonedoesnotrealizehoweachonesharesinitpersonally,andhowpersonalconversionis
neededfirst.Thisbasichumilitywillridactionofallinflexibilityandsectarianism,itwillalso
avoiddiscouragementinthefaceofataskwhichseemslimitlessinsize.TheChristian'shope
comesprimarilyfromthefactthatheknowsthattheLordisworkingwithusintheworld,
continuinginhisBodywhichistheChurchand,throughtheChurch,inthewholeofmankind
theRedemptionwhichwasaccomplishedontheCrossandwhichburstforthinvictoryonthe
morningoftheResurrection(34).ThishopespringsalsofromthefactthattheChristianknows
thatothermenareatwork,toundertakeactionsofjusticeandpeaceworkingforthesameends.
Forbeneathanoutwardappearanceofindifference,intheheartofeverymanthereisawillto
liveinbrotherhoodandathirstforjusticeandpeace,whichistobeexpanded.
Eachonetodetermine
49.Thus,amidthediversityofsituations,functionsandorganizations,eachonemustdetermine,
inhisconscience,theactionswhichheiscalledtosharein.Surroundedbyvariouscurrentsinto
which,besideslegitimateaspirations,thereinsinuatethemselvesmoreambiguoustendencies,the
Christianmustmakeawiseandvigilantchoiceandavoidinvolvinghimselfincollaboration
withoutconditionsandcontrarytotheprinciplesofatruehumanism,eveninthenameofa
genuinelyleftsolidarity.IfinfacthewishestoplayaspecificpartasaChristianinaccordance
withhisfaithapartthatunbelieversthemselvesexpectofhimhemusttakecareinthemidst
ofhisactivecommitmenttoclarifyhismotivesandtoriseabovetheobjectivesaimedat,by
takingamoreallembracingviewwhichwillavoidthedangerofselfishparticularismand
oppressivetotalitarianism.
Pluralismofoptions
50.Inconcretesituations,andtakingaccountofsolidarityineachperson'slife,onemust
recognizealegitimatevarietyofpossibleoptions.ThesameChristianfaithcanleadtodifferent
commitments(35).TheChurchinvitesallChristianstotakeupadoubletaskofinspiringandof

innovating,inordertomakestructuresevolve,soastoadaptthemtotherealneedsoftoday.
FromChristianswhoatfirstsightseemtobeinopposition,asaresultofstartingfromdiffering
options,sheasksaneffortatmutualunderstandingoftheother'spositionsandmotives;aloyal
examinationofone'sbehavioranditscorrectnesswillsuggesttoeachoneanattitudeofmore
profoundcharitywhich,whilerecognizingthedifferences,believesnonethelessinthepossibility
ofconvergenceandunity."Thebondswhichunitethefaithfularemightierthananythingwhich
dividesthem"(36).
Itistruethatman;people,inthemidstofmodernstructuresandconditioningcircumstances,are
determinedbytheirhabitsofthoughtandtheirfunctions,evenapartfromthesafeguardingof
materialinterests.Othersfeelsodeeplythesolidarityofclassesandculturesthattheyreachthe
pointofsharingwithoutreserveallthejudgmentsandoptionsoftheirsurroundings(37).Each
onewilltakegreatcaretoexaminehimselfandtobringaboutthattruefreedomaccordingto
Christwhichmakesonereceptivetotheuniversalintheverymidstofthemostparticular
conditions.
"AwakeningthePeopleofGod"
51.ItisinthisregardtoothatChristianorganizations,undertheirdifferentforms,havea
responsibilityforcollectiveaction.Withoutputtingthemselvesintheplaceoftheinstitutionsof
civilsociety,theyhavetoexpress,intheirownwayandrisingabovetheirparticularnature,the
concretedemandsoftheChristianfaithforajust,andconsequentlynecessary,transformationof
society(38).
TodaymorethanevertheWorldofGodwillbeunabletobeproclaimedandheardunlessitis
accompaniedbythewitnessofthepoweroftheHolySpirit,workingwithintheactionof
Christianintheserviceoftheirbrothers,atthepointsinwhichtheirexistenceandtheirfutureare
atstake.
52.Inexpressingthesereflectionstoyou,venerablebrother,weareofcourseawarethatwehave
notdealtwithallthesocialproblemsthattodayfacethemanoffaithandmenofgoodwill.Our
recentdeclarationstowhichhasbeenaddedyourmessageofashorttimeagoontheoccasion
ofthelaunchingoftheSecondDevelopmentDecadeparticularlyconcerningthedutiesofthe
communityofnationsintheseriousquestionoftheintegralandconcerteddevelopmentofman
arestillfreshinpeople'sminds.Weaddressthesepresentreflectionstoyouwiththeaimof
offeringtotheCounciloftheLaityandthePontificalCommissionJusticeandPeacesomefresh
contributions,aswellasanencouragement,forthepursuitoftheirtaskof"awakeningthePeople
oftheGodtoafullunderstandingofitsroleatthepresenttime"andof"promotingthe
apostolateontheinternationallevel"(39).
Itiswiththesesentiments,venerablebrother,thatweimparttoyouourApostolicBlessing.

FromtheVatican,14May1971.

Paul VI: Octogesima

Adveniens
A Summary Article by Gerald Darring

Pope Paul VI's analysis of the contemporary situation is presented in terms of a

crisis which is unsettling society (a. 3). He sees many people reaching the point of
questioning the very model of society (a. 45), and he says that a protest is
springing up more or less everywhere as a sign of a deep-seated sickness (a. 37).
At this turning point in human history (a. 5) people yearn for more justice and for
a better guaranteed peace (a. 2), and they yearn to free themselves from need and
dependence (a. 45).
The modern economy is creating a number of problems: human conditions of
production, fairness in the exchange of goods and in the division of wealth, the
significance of the increased needs of consumption, and the sharing of
responsibility (a. 7). Paul points out that, while Leo XIII addressed one specific
social problem, the need today is to address a variety of problems (a. 5). The pope
calls attention to these problems:
--urbanization: the weakening of agrarian civilization and the inordinate growth
of huge concentrations of population (a. 8-9);
--Christians in the city: urbanization upsets the family, the neighborhood, and the
very framework of the Christian community (a. 10-12);
--youth: there is a questioning of modes of authority, education for freedom, and
the handing on of values and beliefs (a. 13);
--the role of women: many countries are considering charters ending
discrimination and establishing relationships of equality in rights (a. 13);
--workers: democratic societies accept the principle of labor union rights but are
not always open to their exercise (a. 14);
--victims of changes: new situations of injustice have arisen involving the
handicapped and the maladjusted, the old, and different groups of those on the
fringe of society (a. 15);
--discrimination: many are discriminated against, in law or in fact, on account of
their race, origin, color, culture, sex, or religion (a. 16);
--right to emigrate: a great number emigrant workers and refugees function in
precarious situations (a. 17);
--creating employment: population growth raises fears of lack of sufficient

employment for everyone (a. 18-19);

--media of social communication: news providers offer a positive service but they
also represent as it were a new power involving advantages and risks (a. 20);
--the environment: by an ill-considered exploitation of nature we risk destroying
it and becoming victims ourselves (a. 21);
--flagrant inequalities exist in the economic, cultural, and political development of
nations (a. 2);
--human rights are too often disregarded, if not scoffed at, or else they receive
only formal recognition (a. 23);
--the ambition of many nations, competing among each other, is to attain
technological, economic, and military power (a. 45);
--new economic powers are emerging, the multinational enterprises, which can
conduct autonomous strategies and can lead to a new and abusive form of
economic domination (a. 44).
The keynote of Pope Paul's apostolic letter seems to be complexity and variety. He
points out that the complexity of the problems raised is great, in the present
intertwining of mutual dependencies (a. 43), and he recognizes that Christians
must operate within a diversity of situations, functions, and organizations (a. 49).
In line with this acceptance of complexity, Paul acknowledges that socialism takes
on different forms according to different continents and cultures, and distinctions
must be made to guide concrete choices between the various levels of expression
of socialism (a. 31). He even recognizes that some people lay down distinctions
between Marxism's various levels of expression (a. 32-34).
Paul accepts that fact that there is a wide diversity among the situations in which
Christians find themselves according to regions, socio-political systems, and
cultures (a. 3). In view of this diversity, he asserts that in concrete situations, one
must recognize a legitimate variety of possible options, so that the same Christian
faith can lead to different commitments (a. 50). Christians are to discern the
options and commitments necessary to make social, political, and economic
changes (a. 4).
Paul's response to complexity is to admit that in the face of such widely varying
situations it is difficult for him to utter a unified message and put forward a
universally valid solution. He says that he has no ambition or mission to do this,
and he calls on local Christian communities to analyze their own situations and
apply to them the principles of the social teaching of the Church (a. 4).
He is willing, however, to lay down certain principles and guidelines.
--each country must be allowed to promote its own development, free from any
political or economic domination (a. 43);
--all people share the same basic rights and duties, so that within each country all
citizens should be equal before the law, find equal admittance to economic,
cultural, civic and social life, and benefit from a fair sharing of the nation's riches

(a. 16);
--governments and political parties should not try to impose an ideology by means
that would lead to a dictatorship over minds (a. 25);
--legislation is necessary, but it is not sufficient for setting up true relationships of
justice and equality (a. 23);
--bureaucratic socialism, technocratic capitalism, and authoritarian democracy
all being with them materialism, egoism, and constraint (a. 37);
--Marxist ideology is unacceptable because of its atheistic materialism, its
dialectic of violence, its absorption of individual freedom in the collectivity, and
its denial of all transcendence to human beings (a. 26);
--capitalism also calls for careful discernment because it its very root is an
erroneous affirmation of the autonomy of the individual in one's activity,
motivation, and exercise of liberty (a. 35);
--utopian criticism of existing society, while risky, can serve the useful purpose of
directing the forward-looking imagination towards a fresh future (a. 37);
--the more fortunate should renounce some of their rights so as to place their
goods more generously at the service of others (a. 23);
--everyone has the right to work, to develop oneself professionally, to an equitable
income, and to assistance in case of need arising from sickness or age (a. 14);
--laws should aim at protecting women's proper vocation and at the same time
recognizing her independence as a person and her equal rights to participate in
society (a. 13).
Having analyzed the contemporary situation and called attention to the principles
that should guide Christians in dealing with this situation Pope Paul issues a call
to action. Already in his opening lines the pope had expressed his conviction that
Rerum Novarum continues to inspire action for social justice (a. 1), and later he
asserts that Christians must involve themselves in the building up of a peaceful
and just world (a. 37). The Christian faith demands a just transformation of
society (a. 51), and Paul sees the power of the Holy Spirit working within the
action of Christians in the service of others (a. 51). He therefore addresses to all
Christians a fresh and insistent call to action: their recalling of principles,
statements of intentions, pointing out injustices, and uttering prophetic
denunciations must be accompanied by an awareness of personal responsibility
and by effective action (a. 48). Everyone must determine, in their consciences, the
actions which they are called to share in (a. 49).
What kind of action does Pope Paul call for? He points out that economic activity
is necessary, but it runs the risk of taking up too much strength and freedom.
Thus the need is felt to pass from economics to politics (a. 46), so that the action
which the pope is calling for is political action. The passing to the political
dimension expresses a demand made by people today: a greater sharing in
responsibility and in decision-making (a. 47).

The church has a role to play in all of this: proclaiming its specific message and
supporting people in their efforts to take in hand and give direction to their future
(a. 5). The church wishes to assume a double function in the social sphere: to
enlighten minds and to take part in action (a. 48).

Octogesima Adveniens (Eightieth Anniversary)

Pope Paul VI, 1971
Pope Paul VI wrote the Apostolic letter Octogesima Adveniens in 1971 as a letter to Cardinal Maurice
Roy, the President of the Council of Laity and of the Pontifical Commission on Justice and Peace on the
eightieth anniversary of the encyclical Rerum Novarum. His Holiness sought to highlight many social
issues facing people at the time and to inspire renewed action for lay members to participate in social and
political reform according to the Gospel.
Eighty years after the publication of Rerum Novarum, many pressing issues still concerned the world.
Pope Paul VI noted that many new social problems confronted society including urbanization and
movement away from largely agrarian societies, the challenges of living and working in a city,
discrimination, the ability of workers to form associations and find employment, and the ability to emigrate.
The Holy Father noted that many of these inequities are common to all peoples and are problems that the
whole world must be addressed. At the same time, there are many different and unique situations around
the world and it is up to local Christian communities to analyze their societies problems in light of the
Gospel and the social teachings. (Paragraph 4)
In the face of these problems and new technological and scientific advances, the Church is supportive of
communitys efforts to give direction to their future. Today, people are striving to achieve equality and
participation, manifestations of dignity and freedom. These two aspirations promote education and a
democratic type of society.
As noted in Populorum Progressio, the Church desires to see the full flowering of people. Scientific
advances an important element in this mission, and although they cannot give a complete picture of
humankind, they have a positive impact on humanity.
To solve the multitude of problems facing humanity today the Church must be vigilant works for the
common good. There must be greater justice in the sharing of goods nationally and internationally.
The goal of political power must be the common good, but in the political process there is often a
legitimate variety of possible options. The same Christian faith can lead to different commitments.
Christians must be involved in the building up of a just world at the local level in their communities.

Octogesima adveniens
Octogesima adveniens is the incipit of the 14 May 1971 Apostolic Letter addressed by Pope Paul
VI to Cardinal Maurice Roy, president of the Pontifical Council for the Laity and of the Pontifical
Council for Justice and Peace, on the occasion of the eightieth anniversary of Pope Leo
XIII's encyclical Rerum novarum.

It discusses themes such as securing democratic foundations in society.

The letter is one of the first magisterial documents to mention explicitly the topic of the preservation
of environment, an issue that was fairly new in the political sphere at the time of the text's publication
(no. 21). Emphasising the ecclesial doctrine to which the goods of the Earth are dedicated to all
people (no. 43), Paul VI criticizes the modern practices of exploiting nature. Each property, including
the gifts of nature, stands under the principle of the common use (usus communis), from which no
human being must be excluded, the encyclical says. Unlike Leo XIIIs encyclical Rerum
novarum, Paul VI extends this postulate also on the natural environment and stresses the
responsibility for future generations (no. 47). Thereby, Octogesima adveniens anticipates central
motifs of the sustainability principle.[1]