From: kriz@skat.usc.edu (KRIZ)
Newsgroups: talk.religion.misc
Subject: Cath. Christianity 101 - CDFs 1986 Christian Freedom and Liberation - 6
Date: 16 Aug 1992 19:47:25 -0700
Organization: University of Southern California, Los Angeles, CA
NNTP-Posting-Host: skat.usc.edu

The following is a portion of the CDF's 1986 "Instruction on
Christian Freedom and Liberation."  The document is organized in
the following manner:

     Introduction.
     Chpt 1. The State of Freedom in the World Today.
     Chpt 2. Man's Vocation to Freedom and the Tragedy of Sin.
     Chpt 3. Liberation and Christian Freedom.
     Chpt 4. The Liberating Mission of the Church.
-->  Chpt 5. The Social Doctrine of the Church: For a Christian
               Practice of Liberation.
     Conclusion.

Note: (-->) indicates the section of the document contained herein.

In Christ,

Dennis
kriz@skat.usc.edu

-------------------------------------------------------------------
CDFs 1986 Instruction on Christian Freedom and Liberation - Chpt 5


                            Chapter V
               THE SOCIAL DOCTRINE OF THE CHURCH:
             FOR A CHRISTIAN PRACTICE OF LIBERATION


The Christian practice of liberation
------------------------------------

 71. The salvific dimension of liberation can not be reduced to the
socio-ethical dimension, which is a consequence of it. By restoring
man`s true freedom, the radical liberation brought about by Christ
assigns to a task: Christian practice, which is putting into
practice of the great commandment of love. The latter is the
supreme principle of Christian social morality, founded upon the
Gospel and the whole tradition since apostolic times and the age of
the Fathers of the Church up to and including the recent statements
of the Magisterium.

 The considerable challenges of our time constitute an urgent
appeal to put into practice this teaching on how to act.


I. NATURE OF THE SOCIAL DOCTRINE OF THE CHURCH

The Gospel message and social life
----------------------------------

 72. The Church's social teaching is born of the encounter of the
Gospel message and of its demands summarized in the supreme
commandment of love of God and neighbor in justice [106] with the
problems emanating from the life of society. This social teaching
has established itself as a doctrine by using the resources of
human wisdom and the sciences. It concerns the ethical aspect of
this life. It takes into account the technical aspects of the
problems but always in order to judge them from a moral point of
view.

 Being essentially oriented toward action, this teaching develops
in accordance with the changing circumstances of history. This is
why, together with principles that are always valid, it also
involves contigent judgements. Far from constituting a closed
system, it remains constantly open to the new questions which
continually arise; it requires the contribution of all charisms,
experiences and skills.

 As an "expert in humanity", the Church offers by her social
doctrine a set of PRINCIPLES FOR REFLECTION and CRITERIA FOR
JUDGEMENT [107] and also DIRECTIVES FOR ACTION [108] so that the
profound changes demanded by situations of poverty and injustice
may be brought about, and this is a way which serves the true good
of humanity.


Fundamental principles
----------------------

 73. The supreme commandment of love leads to the full recognition
o the dignity of each individual, created in God's image. From this
dignity flow natural rights and duties. In the light of the image
of God, freedom, which is the essential prerogative of the human
person, is manifested in all its depth. Persons are the active and
responsible subjects of social life [109].

 Intimately inked to the *foundation*, which is man's dignity, are
the *principle of solidarity* and the *principle of subsidiarity*.

 By virtue of the first, man with his brothers is obliged to
contribute to the common good of society at all its levels [110].
Hence the Church's doctrine is apposed to all the forms of social
or political individualism.

 By virtue of the second, neither the State nor any society must
ever substitute itself for the initiative and responsibility of
individuals and of intermediate communities at the level on which
they can function, nor must they take away the room necessary for
their freedom [111]. Hence the Church's social doctrine is opposed
to all forms of collectivism.


Criteria for judgement
----------------------

 74. These principles are the basis of CRITERIA FOR MAKING
JUDGEMENTS on social *situations*, *structures* and *systems*.

 Thus the Church does not hesitate to condemn *situations* of life
which are injurious to man's dignity and freedom.

 These criteria also make it possible to judge the value of
*structures*. These are the sets of institutions and practices
which people find already existing or which they create, on the
national and international level, and which orientate or organize
economic, social and political life. Being necessary in
themselves,they often tend to become fixed and fossilized as
mechanisms relatively independent of the human will, thereby
paralysing or distorting social development and causing injustice.
However, they always depend on the responsibility of man, who can
alter them, and not upon an alleged determinism of history.

 Institutions and laws, when they are in conformity with the
natural law and ordered to the common good, are the guarantees of
people's freedom and of the promotion of that freedom. One cannot
condemn all the constraining aspects of law, nor the stability of
a lawful State worthy of the name. One can therefore speak of
structures marked by sin, but one cannot condemn structures as
such.

 The criteria for judgement also concern economic, social and
political *systems*. The social doctrine of the Church does not
propose any particular system; but, in light of other fundamental
principles, she makes it possible at once to see to what extent
existing systems conform or do not conform to the demands of human
dignity.


Primacy of persons over structures
----------------------------------

 75. The Church is of course aware of the complexity of the
problems confronting society and of the difficulties in finding
adequate solutions to them. Nevertheless she considers that the
first thing to be done is to appeal to the spiritual and moral
capacities of the individual and to the permanent need for inner
conversion, if one is to achieve the economic and social changes
that will truly be at the service of man. 

 The priority given to structures and technical organization over
the person and the requirements of his dignity is the expression of
a materialistic anthropology and is contrary to the construction of
a just social order [112].

 On the other hand, the recognized priority of freedom and of
conversion of heart in no way eliminates the need for unjust
structures to be changed. It is therefore perfectly legitimate that
those who suffer oppression on the part of the wealthy or the
politically powerful should take action, through morally licit
means, in order to secure structures and institutions in which
their rights will be truly respected.

 It remains true however that structures established for people's
good are of themselves incapable of securing and guaranteeing that
good. The corruption which in certain countries affects the leaders
and the State bureaucracy, and which destroys all honest social
life, is a proof of this. Moral integrity is a necessary condition
for the health of society. it is therefore necessary to work
simultaneously for the conversion of hearts and for the improvement
of structures. For the sin which is at the root of unjust
situations is, in a true and immediate sense, a voluntary act which
has its source in the freedom of individuals. Only in a derived and
secondary sense is it applicable to structures, and only in this
sense can one speak of "social sin" [113].

 Moreover, in the process of liberation, one cannot abstract from
the historical situation of the nation or attack the cultural
identity of the people. Consequently, one cannot passively accept,
still less actively support, groups which by force or by the
manipulation of public opinion take over the State apparatus and
unjustly impose on the collectivity an imported ideology contrary
to the culture of the people [114]. In this respect, mention should
be made of the serious moral and political responsibility of
intellectuals.


Guidelines for action
---------------------

 76. Basic principles and criteria for judgement inspire
*guidelines for action*. Since the common good of human society is
at the service of people, the means of action must be in conformity
with human dignity and facilitate education for freedom. A safe
criterion for judgement and action is this: there can be no true
liberation if from the very beginning the rights of freedom are not
respected.

 Systematic recourse to violence put forward as the necessary part
to liberation has to be condemned as a destructive illusion and one
that opens the way to new forms of servitude. One must condemn with
equal vigour violence exercised by the powerful against the poor,
arbitrary action by the police, and any form of violence
established as a system of government. In these areas one must
learn the lessons of tragic experiences which the history of the
present century has known and continues to know. Nor can one accept
the culpable passivity of the public powers in those democracies
where the social situation of a large number of men and women is
far from corresponding to the demands of constitutionally
guaranteed individual and social rights.


A struggle for justice
----------------------

 77. When the Church encourages the creation and activity of
associations such as trade unions which fight for the defense of
the rights and legitimate interests of the workers and for social
justice, she does not thereby admit the theory that sees in the
class struggle the structural dynamism of social life. The action
which she sanctions is not the struggle of one class against
another in order to eliminate the foe. She does not proceed from a
mistaken acceptance of an alleged law of history. This action is
rather a noble and reasoned struggle for justice and social
solidarity [115]. The Christian will always prefer the path of
dialogue and joint action.

 Christ has commanded us to love our enemies [116]. Liberation in
the spirit of the Gospel is therefore incompatible with hatred of
others, taken individually or collectively, and this includes
hatred of one's enemy.


The myth of revolution
----------------------

 78. Situations of grave injustice require the courage to make far-
reaching reforms and to suppress unjustifiable privileges. But
those who discredit the path of reform and favour the myth of
revolution not only foster the illusion that the abolition of an
evil situation is in itself sufficient to create a more humane
society; they also encourage the setting up of totalitarian regimes
[117]. The fight against injustice is meaningless unless it is
waged with a view to establishing a new social and political order
in conformity with the demands of justice. Justice must already
mark each stage of the establishment of this new order. There is a
morality of means [118].


A last resort
-------------

 79. these principles must be especially applied in the extreme
case where there is recourse to armed struggle, which the Church's
magisterium admits as a last resort to put an end to an obvious and
prolonged tyranny which is gravely damaging the fundamental rights
of individuals and the common good [1119]. Nevertheless, the
concrete application of this means can not be contemplated until
there has been a very rigorous analysis of the situation. Indeed,
because of the continual development of the technology of violence
and the increasingly serious dangers implied in its recourse, that
which today is termed "passive resistance" shows a way more
conformable to moral principles and having no less prospects for
success. One can never approve, whether perpetrated by established
power or insurgents, crimes such as reprisals against the general
population, torture, or methods of terrorism and deliberate
provocation aimed at causing deaths during popular demonstrations.
Equally unacceptable are detestable smear campaigns capable of
destroying a person psychologically or morally.


The role of the laity
---------------------

 80. It is not for the pastors of the Church to intervene directly
in the political construction and organization of social life. This
task forms part of the vocation of the laity acting on their own
initiative with their fellow-citizens [120]. They must fulfil this
task conscious of the fact that the purpose of the Church is to
spread the Kingdom of Christ so that all men may be saved and that
through them the world may be effectively ordered to Christ [121].
The work of salvation is thus seen to be indissolubly linked to the
task of improving and raising the conditions of human life in this
world.

 The distinction between the supernatural order of salvation and
the temporal order of human life must be seen in the context of
God's singular plan to recapitulate all things in Christ. Hence in
each of these spheres the layperson, who is at one and the same
time a member of the Church and a citizen of his country, must
allow himself to be constantly guided by his Christian conscience
[122].

 Social action, which can involve a number of concrete means, will
always be exercised for the common good and in conformity with the
Gospel message and the teaching of the Church. It must be ensured
that the variety of options does not harm a sense of collaboration,
or lead to a paralysis of efforts or produce confusion among the
Christian people.

 The orientation received from the social doctrine of the Church
should stimulate an acquisition of the essential technical and
scientific skills. The social doctrine of the Church will also
stimulate the seeking of moral formation of character and a
deepening of the spiritual life. While it offers principles and
wise counsels, this doctrine does not dispense from education in
the political prudence needed for guiding and running human
affairs.


II. EVANGELICAL REQUIREMENTS FOR AN INDEPTH TRANSFORMATION

Need for a cultural transformation
----------------------------------

 81. Christians working to bring about that "civilization of love"
which will include the entire ethical and social heritage of the
Gospel are today faced with an unprecedented challenge. This task
calls for renewed reflection on what constitutes the relationship
between the supreme commandment of love and the social order
considered in all its complexity.

 The immediate aim of this indepth refection is to work out and set
in motion ambitious programmes aimed at the socio-economic
liberation of millions of men and women caught in an intolerable
situation of economic, social and political oppression. This action
must begin with an immense effort at education: education for the
civilization of work, education for solidarity, access to culture
for all.


The Gospel of work
------------------

 82. The life of Jesus of Nazareth, a real "Gospel of work", offers
us the living example and principle of the radical cultural
transformation which is essential for solving the grave problems
which must be faced by the age in which we live. he, who, though he
was God, became like us in all things, devoted the greater part of
his earthly life to manual labour [123]. The culture which our age
awaits will be marked by the full recognition of the dignity of
human work, which appears in all its nobility and fruitfulness in
the light of the mysteries of Creation and Redemption [124].
Recognized as a form of the person, work becomes a source of
creative meaning and effort.


A true civilization of work
---------------------------

 83. Thus the solution of most of the serious problems related to
poverty is to be found in the promotion of a true civilization of
work. In a sense, work is the key to the whole social question
[125].

 It is therefore in the domain of work that priority must be given
to the action of liberation in freedom. because the relationship
between the human person and work is radical and vital, the forms
and models according to which this relationship is regulated will
exercise a positive influence for the solution of a whole series of
social and political problems facing each people. Just work
relationships will be a necessary precondition for a system of
political community capable of favouring the integral development
of every individual.

 If the system of labour relations puts into effect by those
directly involved, the workers and employers, with the essential
support of the public powers succeeds in bringing into existence a
civilization of work, then there will take place a profound and
peaceful revolution in people's outlooks and in the institutional
and political structures.


National and international common good
-------------------------------------- 

 84. A work culture such as this will necessarily presuppose and
put into effect a certain number of essential values. It will
acknowledge that the person of the worker is the principle, subject
and purpose of work. It will affirm the priority of work over
capital and the fact that material goods are meant for all. it will
be animated by a sense of solidarity involving not only rights to
be defended but also the duties to be performed. it will involve
participation, aimed at promoting the national and international
common good and not just defending individual or corporate
interests. it will assimilate the methods of confrontation and of
frank and vigorous dialogue.

 As a result, the political authorities will become more capable of
acting with respect for the legitimate freedoms of individuals,
families and subsidiary groups; and they will thus create the
conditions necessary for man to be able to achieve his authentic
and integral welfare, including his spiritual goal [126].


The value of human work
-----------------------

 85. A culture which recognizes the eminent dignity of the worker
will emphasize the subjective dimension of work [127].

 The value of any human work does not depend on the kind of work
done; it is based on the fact that the one who does it is a person
[128]. There we have an ethical criterion whose implications cannot
be overlooked.

 Thus every person has a right to work, and this right must be
recognized in a practical way by an effective commitment to
resolving the tragic problem of unemployment. The fact that
unemployment keeps large sectors of the population and notably the
young in a situation of marginalization is intolerable. For this
reason the creation of jobs is the primary social task facing
individuals and private enterprise, as well as the State. As a
general rule, in this as in other matters, the State has a
subsidiary function; but often it can be called upon to intervene
directly, as in the case of international agreements between
different States. Such agreements must respect the rights of
immigrants and their families [129].


Promoting participation
-----------------------

 86. Wages, which cannot be considered as a mere commodity, must
enable the worker and his family to have access to a truly human
standard of living in the material, social, cultural and spiritual
orders. It is the dignity of the person which constitutes the
criterion for judging work, not the other way around. Whatever the
type of work, the worker must be able to perform it as an
expression of his personality. There follows from this the
necessity of a participation which, over and above a sharing in the
fruits of work, should involve a truly communitarian dimension at
the level of projects, undertakings and responsibilities [130].


Priority of work over capital
-----------------------------

 87. The priority of work over capital places an obligation in
justice upon employers to consider the welfare of the workers
before the increase of profits. They have a moral obligation not to
keep capital unproductive and in making investments to think first
of the common good. The latter requires a prior effort to
consolidate jobs or create new ones in the production of goods that
are really useful.

 The right to private property is inconceivable without
responsibilities to the common good. It is subordinated to the
higher principle which states that goods are meant for all [131].


Indepth reforms
---------------

 88. This teaching must inspire reforms before it is too late.
Access for everyone to the goods needed for a human, personal and
family life worthy of the name is a primary demand of social
justice. It requires application in the sphere of industrial work
and in a particular way in the area of agricultural work [132].
Indeed, rural peoples, especially in the third world, make up the
vast majority of the poor [133].


III. PROMOTION OF SOLIDARITY

A new solidarity
----------------

 89. Solidarity is a direct requirement of human and supernatural
brotherhood. The serious socio-economic problems which occur today
cannot be solved unless new fronts of solidarity are created:
solidarity of the poor among themselves, solidarity with the poor
to which the rich are called, solidarity among the workers and with
the workers. Institutions and social organizations at different
levels, as well as the State, must share in a general movement of
solidarity. When the Church appeals for such solidarity, she is
aware that she herself is concerned in a quite special way.


Goods are meant for all
-----------------------

 90. The principle that goods are meant for all, together with the
principle of human and supernatural brotherhood, express the
responsibilities of the richer countries toward the poorer ones.
These responsibilities include solidarity in aiding the developing
countries, social justice through a revision in correct terms of
commercial relationships between North and South, the promotion of
a more human world for all, a world in which each individual can
give and receive, and in which the progress of some will no longer
be an obstacle to the development of others, nor a pretext for
their enslavement [134].


Aid for development
-------------------

 91. International solidarity is a necessity of the moral order. It
is essential not only in cases of extreme urgency but also for
aiding true development. This is a shared task, which requires a
concerted and constant effort to find concrete technical solutions
and also to create a new mentality among our contemporaries. World
peace depends on this to a great extent [135].


IV. CULTURAL AND EDUCATIONAL TASKS

Right to education and culture
------------------------------

 93. The right of each person to culture is only assured if
cultural freedom is respected. Too often culture is debased by
ideology, and education is turned into an instrument at the service
of political or economic power. It is not within the competence of
the public authorities to determine culture. Their function is to
promote and protect the cultural life of everyone, including that
of minorities [137].


The educational task of the family
----------------------------------

 94. the task of educating belongs fundamentally and primarily to
the family. The function of the State is subsidiary: its role is to
guarantee, protect, promote and supplement. Whenever the State lays
claim to an educational monopoly, it oversteps its rights and
offends justice. it is parents who have the right to choose the
school to which they send their children and the right to set up
and support educational centres in accordance with their own
beliefs. The State cannot without injustice merely tolerate so-
called private schools. Such schools render a public service and
therefore have a right to financial assistance [138].


Freedoms and sharing
--------------------

 95. The education which gives access to culture is also education
in the responsible exercise of freedom. That is why there can only
be authentic development in the social and political system which
respects freedoms and fosters them through the participation of
everyone. This participation can take different forms; it is
necessary in order to guarantee a proper pluralism in institutions
and in social initiatives. It ensures, notably by the real
separation between the powers of the State, the exercise of human
rights, also protecting them against possible abuses on the part of
the public powers. No one can be excluded from this participation
in social and political life for reasons of sex, race, color,
social condition, language or religion [139]. keeping people on the
margins of cultural, social and political life constitutes in many
nations one of the most glaring injustices of our time.

 When the political authorities regulate the exercise of freedoms,
they cannot use the pretext of the demand of the public order and
security in order to curtail these freedoms systematically. Nor can
the alleged principle of national security, or a narrowly economic
outlook, or a totalitarian concept of social life, prevail over the
value of freedom and its rights [140].


The challenge of inculturation
------------------------------

 96. Faith inspires criteria of judgement, determining values,
lines of thought and patterns of living which are valid for th
whole human community [141]. hence the Church, sensitive to the
anxieties of our age, indicates the lines of a culture in which
work would be recognized in its full human dimension and in which
all would find opportunities for personal self-fulfillment. the
Church does this by virtue of her missionary outreach for the
integral salvation of the world, with respect for the identity of
each people and nation.

 The Church, which is a communion which unites diversity and unity
through its presence in the whole world, takes from every culture
the positive elements which she finds there. But inculturation is
not simply an outward adaptation; it is an intimate transformation
of authentic cultural values by their integration into Christianity
and the planting of Christianity in the different human cultures
[142]. Separation between the Gospel and culture is a tragedy of
which the problems mentioned are a sad illustration. A generous
effort to evangelize cultures is therefore necessary. These
cultures will be given fresh life by their encounter with the
Gospel. but this encounter presupposes that the Gospel is truly
proclaimed [143]. Enlightened by the Second Vatican Council, the
Church wishes to devote all her energies to this task, so as to
evoke an immense liberating effort.

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Footnotes:

[106] Cf. Mt. 22:37-40; Rm. 13:8-10.

[107] Cf. Paul VI, Apostolic Letter OCTOGESIMA ADVENIENS, 4: AAS 63
(19710, pp. 403-404; John Paul II, OPENING ADDRESS AT PUEBLA, III,
7: AAS 71 (1979), p. 203.

[108] Cf. John XXIII, Encyclical MATER ET MAGISTRA, 235: AAS 53
(1961), p. 461.

[109] Cf. GAUDIUM ET SPES, 25.

[110] Cf. John XXIII, Encyclical MATER ET MAGISTRA, 132-133: AAS 53
(1961), p. 437.

[111] Cf. Pius XI, Encyclical QUADRAGESIMO ANNO, 79-80: AAS 23
(1931), p. 203; John XXIII, Encyclical MATER ET MAGISTRA, 138: AAS
53 (1961), p. 439; Encyclical PACEM IN TERRIS, 74: AAS 55 (1963),
pp. 294-295.

[112] Cf. Paul VI, Apostolic Exhortation EVANGELII NUNTIANDI, 18:
AAS 68 (1976), pp. 17-18; LIBERTATIS NUNTIUS, XI, 9: AAS 76 (1984),
p. 901.

[113] Cf. John Paul II, Apostolic Exhortation RECONCILATIO ET
PAENITENTIA, 16: AAS 77 (1985), pp. 213-217.

[114] Cf. Paul VI, Apostolic Letter OCTOGESIMA ADVENIENS, 25: AAS
63 (1971), pp. 419-420.

[115] Cf. John Paul II, Encyclical LABOREM EXCERCENS, 20: AAS 73
(1981), pp. 629-632; LIBERTATIS NUNTIUS, VII, 8: VIII, 5-9; XI,
11-14: AAS 76 (1984), pp. 891-892, 894-895 and 901-902.

[116] Cf. Mt. 5:44; Lk 6:27-28,35.

[117] Cf. LIBERTATIS NUNTIUS, XI, 10: AAS 76 (1984), pp. 905-906.

[118] Cf. DOCUMENT OF THE THIRD GENERAL CONFERENCE OF THE LATIN
AMERICAN EPISCOPATE AT PUEBLA, 533-534. Cf. John Paul II, Homily at
Drogheda, Sept. 30, 1979: AAS 71 (1979), pp. 1076-1085.

[119] Paul VI, Encyclical POPULORUM PROGRESSIO, 31: AAS 59 (1967),
pp. 272-273. Cf. Pius XI, Encyclical NOS ES MUY CONOcIDA: AAS 29
(1937), pp. 208-209.

[120] Cf. GAUDIUM ET SPES, 76 para. 3; Decree on the Apostolate of
the Laity,APOSTOLICAM ACTUOSITATEM, 7.

[121] Cf. op. cit., 20.

[122] Cf. op. cit., 5.

[123] Cf. John Paul II, Encyclical LABOREM EXERCENS, 6: AAS 73
(1981), pp. 589-592.

[124] Cf. op. cit., ch. V: ibid., pp.637-647.

[125] Cf. op. cit. 3: ibid, pp. 583-584; ADDRESS AT LORETO on 10
may 1985: AAS 77 (1985), pp. 967-969.

[126] Cf. Paul VI, Apostolic Letter OCTOGESIMA ADVENIENS, 46: AAS
63 (1971), pp. 633-635.

[127] Cf. John Paul II, Encyclical LABOREM EXERCENS, 6: AAS 73
(1981), pp. 589-592.

[128] Cf. ibid.

[129] Cf. John Paul II, Apostolic Exhortation FAMILIARIS CONSORTIO,
46: AAS 74 (1982), pp. 137-139; Encyclical LABOREM EXERCENS, 23:
AAS 73 (1981), pp. 635-637. Cf. Holy See, CHARTER OF RIGHTS OF THE
FAMILY, art. 12, L'OSSERVATORE ROMANO, Nov. 25, 1983.

[130] Cf. GAUDIUM ET SPES, 68; John Paul II, Encyclical LABOREM
EXERCENS, 15: AAS 73 (1981), pp. 616-618; DISCOURSE of 3 July 1980:
L'OSSERVATORE ROMANO, 5 July 1980, pp. 1-2.

[131] Cf. GAUDIUM ET SPES, 69; John Paul II, Encyclical LABOREM
EXERCENS, 12 and 14: AAS 73 (1981), pp. 605-608 and 612-616.

[132] Cf. Pius XI, Encyclical QUADRAGESIMO ANNO, 72: AAS 23 91931),
p. 200; John Paul II, Encyclical LABOREM EXERCENS, 19: AAS 73
(1981), pp. 625-629.

[133] Cf. DOCUMENT OF THE SECOND GENERAL CONFERENCE OF THE LATIN
AMERICAN EPISCOPATE AT MEDELLIN, Justice, I, 9; DOCUMENT OF THE
THIRD GENERAL CONFERENCE OF THE LATIN-AMERICAN EPISCOPATE AT
PUEBLA, 31.35.1245. 

[134] Cf. John XXIII, Encyclical MATER ET MAGISTRA, 163: AAS 53
(1961), p. 443: Paul VI, Encyclical POPULORUM PROGRESSIO, 51: AAS
59 (1967), p. 282: John Paul II, Discourse to the Diplomatic Corps
of 11 January 1986: L'OSSERVATORE ROMANO, 12 January 1986, pp. 4-5.

[135] Cf. Paul VI, Encyclical POPULORUM PROGRESSIO, 55: AAS 59
(1967), p. 284.

[136] Cf. GAUDIUM ET SPES, 60; John Paul II, DISCOURSE TO UNESCO of
2 June 1980, 8: AAS 72 (1980), pp. 739-740.

[137] Cf. GAUDIUM ET SPES, 59.

[138] Cf. Declaration on Christian Education GRAVISSIMUM
EDUCATIONIS, 3 and 6; Pius XI, Encyclical DIVINI ILLIUS MAGISTRI,
28, 38 and 66: AAS 22 (1930), pp. 59, 63, and 68. Cf. Holy See,
CHARTER OF RIGHTS OF THE FAMILY, art. 5: L'OSSERVATORE ROMANO, Nov.
25, 1983.

[139] Cf. GAUDIUM ET SPES, 29; John XXIII, Encyclical PACEM IN
TERRIS, 73-74 and 79: AAS 55 (1963), pp. 294-296.

[140] Cf. DIGNITATIS HUMANAE 7

[141] Cf. Paul VI, Apostolic Exhortation EVANGELII NUNTIANDI, 19:
AAS 68 (1976), p. 18.

[142] Cf. Second Extraordinary Synod, RELATIO FINALIS, II, D, 4:
L'OSSERVATORE ROMANO, 10 December 1985, p. 7.

[143] Cf. Paul VI, Apostolic Exhortation EVANGELII NUNTIANDI, 20:
AAS 68 (1976), pp. 18-19.

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