7. Pacem in terris translation in Latin-English dictionary. (62) Cf. Such is the freedom which has always been desired by the Church, and which she holds most dear. Pius XI's encyclical letter Mit brennender Sorge, AAS 29 (1937) 159, and his encyclical Divini Redemptoris, AAS 29 (1937) 79; and Pius XII's broadcast message, Christmas 1942, AAS 35 (1943) 9-24. (22) Cf. 615. A more reasonable attitude for such people to adopt would be to recognize the advantages, too, which accrue to them from their own special situation. For the rest, it is not possible to give a general ruling on the most suitable form of government, or the ways in which civil authorities can most effectively fulfill their legislative, administrative, and judicial functions. "(18), 22. On the other hand, We are deeply distressed to see the enormous stocks of armaments that have been, and continue to be, manufactured in the economically more developed countries. APRIL 11, 1963. 63. Pacem in Terris by Pope John XXIII Summary Human Dignity Humans, being made in God's image and likeness, and blessed with intelligence and freedom, are dignified people. 106. 172. Our concern here has been with problems which are causing men extreme anxiety at the present time; problems which are intimately bound up with the progress of human society. Nevertheless, We are hopeful that, by establishing contact with one another and by a policy of negotiation, nations will come to a better recognition of the natural ties that bind them together as men. It must be set up with the consent of all nations. There are indeed some people who, in their generosity of spirit, burn with a desire to institute wholesale reforms whenever they come across situations which show scant regard for justice or are wholly out of keeping with its claims. As a result it focuses heavily on the importance of dialogue, the dignity of man, and recourse to means of cooperation among nations that respect the moral and religious nature of man. ibid., p. 278; also Leo XIII's encyclical epistle Immortale Dei, Acta Leonis XIII, V, 1885, p. 130. True, the philosophic formula does not change once it has been set down in precise terms, but the undertakings clearly cannot avoid being influenced to a certain extent by the changing conditions in which they have to operate. Leo XIII's encyclical epistle Immortale Dei, Acta Leonis XIII, V, 1885, p. 128; Pius XI's encyclical letter Ubi arcano, AAS 14 (1922) 698; and Pius XII's address to the Union of International Sodalities of Catholic Women, Rome, Sept. 11, 1947, AAS 39 (1947) 486. Pacem, Pacem, dona nobis pacem in terris. We are thus driven to the conclusion that the shape and structure of political life in the modern world, and the influence exercised by public authority in all the nations of the world are unequal to the task of promoting the common good of all peoples. The preamble of this declaration affirms that the genuine recognition and complete observance of all the rights and freedoms outlined in the declaration is a goal to be sought by all peoples and all nations. Besides, who can deny the possible existence of good and commendable elements in these undertakings, elements which do indeed conform to the dictates of right reason, and are an expression of man's lawful aspirations? They have, therefore, the right and duty to carry on their lives with others in society. And, as we know from experience, nations can be highly sensitive in matters in any way touching their dignity and honor; and with good reason. In consequence, he has the right to be looked after in the event of illhealth; disability stemming from his work; widowhood; old age; enforced unemployment; or whenever through no fault of his own he is deprived of the means of livelihood. 138. But the world's Creator has stamped man's inmost being with an order revealed to man by his conscience; and his conscience insists on his preserving it. 68. Recent progress in science and technology has had a profound influence on man's way of life. 129. The Proper Balance Between Population, Land and Capital, 101. 156. 33. Pacem in Terris is open 11 a.m.-6 p.m. on weekends and holiday from May through September. (64) Cf. Young people must also be taught how to carry out their own particular obligations in a truly fitting manner.(65). October 19, 2020 by David Cruz-Uribe This post is the continuation of my ruminations on Pacem in Terris from my Catholic social teaching reading group. (57) Cf. (35) Summa Theol. 82. If its work is to be effective, it must operate with fairness, absolute impartiality, and with dedication to the common good of all peoples. Far from bringing about the reconciliation of contending parties, it reduces men and political parties to the necessity of laboriously redoing the work of the past, building on the ruins that disharmony has left in its wake."68. Pacem in Terris is dedicated to helping all sentient beings manifest Peace on Earth, as a personal spiritual journey, community creation, or as civic action. So magnificent, so exalted is this aim that human resources alone, even though inspired by the most praiseworthy good will, cannot hope to achieve it. We are, of course, aware that some of the points in the declaration did not meet with unqualified approval in some quarters; and there was justification for this. Their calmness, integrity, clear sightedness and perseverance must be such that they will recognize at once what is needed in a given situation, and act with promptness and efficiency.(50). John XIII's encyclical letter Mater et Magistra, AAS 53 (1961) 439. The prosperity and progress of any State is in part consequence, and in part cause, of the prosperity and progress of all other States. John XXIII was very distressed to see the enormous ongoing build up of arms during arms the Cold War – particularly the cost and the resources devoted to it. The special function of this universal authority must be to evaluate and find a solution to economic, social, political and cultural problems which affect the universal common good. The apologists defended it in their writings; thousands of martyrs consecrated it with their blood. . There is nothing human about a society that is welded together by force. The disciples rejoiced when they saw the Lord." It remains one of the most famous of 20th century encyclicals and established principles that featured in some of the documents of the Second Vatican Council and of later popes. And yet, if they are to imbue civilization with right ideals and Christian principles, it is not enough for Our sons to be illumined by the heavenly light of faith and to be fired with enthusiasm for a cause; they must involve themselves in the work of these institutions, and strive to influence them effectively from within. 16. These rights and duties derive their origin, their sustenance, and their indestructibility from the natural law, which in conferring the one imposes the other. They are called to form one Christian family. 139. A man who has fallen into error does not cease to be a man. This will obviously afford sure protection to citizens, both in the safeguarding of their rights and in the fulfilment of their duties. Hence it is clear that the goodness of the human will depends much more on the eternal law than on human reason." May He banish from the souls of men whatever might endanger peace. Their obedience to civil authorities is never an obedience paid to them as men. Inadequacy of Modern States to Ensure Universal Common Good the. There are three things which characterize our modern age. On the other hand, the rulers of individual nations, being all on an equal footing, largely fail in their efforts to achieve this, however much they multiply their meetings and their endeavors to discover more fitting instruments of justice. (23) Cf. (59) Cf. 142. But it is not so; the laws which govern men are quite different. It also draws on Pope John's reading of Saint Augustine's The City of God and Thomas Aquinas' view of Eternal Law. 37. Finally, may Christ inflame the desires of all men to break through the barriers which divide them, to strengthen the bonds of mutual love, to learn to understand one another, and to pardon those who have done them wrong. Humans, being made in God's image and likeness, and blessed with intelligence and freedom, are dignified people. (71), 170. The Universal Common Good and Personal Rights. Pius XII's broadcast message, Christmas 1942, AAS 35 (1943) 9-24. The piece was written in 1963, incorporating text written by Pope John XXIII. God, in His great providence, is ever present with His aid. Apostolate of a Trained Laity. Pius XII's broadcast message, Christmas 1940, AAS 33 (1941) 5-14. These rights and duties are universal and inviolable, and therefore altogether inalienable. Site designed by the Office of Public Relations. 116. 29. Thus, in pursuing their own interests, civil societies, far from causing injury to others, must join plans and forces whenever the efforts of particular States cannot achieve the desired goal. 93. Pacem in terris (lit. The stock-piles of armaments which have been built up in various countries must be reduced all round and simultaneously by the parties concerned. It is the sort of freedom which the Apostles resolutely claimed for themselves. 98. It may sometimes happen, therefore, that meetings arranged for some practical end—though hitherto they were thought to be altogether useless—may in fact be fruitful at the present time, or at least offer prospects of success. On the contrary, its essential purpose is to create world conditions in which the public authorities of each nation, its citizens and intermediate groups, can carry out their tasks, fullfill their duties and claim their rights with greater security. Finally, they have turned their attention to acquiring the more cultural benefits of society. They must also repudiate any policy of domination. Here, then, we have an objective dictated first of all by reason. For this reason the appeal of rulers should be to the individual conscience, to the duty which every man has of voluntarily contributing to the common good. Thou hast made all things in wisdom." Public Authority Instituted by Common Consent and Not Imposed by Force. The first point to be settled is that mutual ties between States must be governed by truth. 49. Catholics who, in order to achieve some external good, collaborate with unbelievers or with those who through error lack the fullness of faith in Christ, may possibly provide the occasion or even the incentive for their conversion to the truth. Due to its importance and popularity, Pacem in Terris is deposited at the UN archives. So, too, on the international level: some nations may have attained to a superior degree of scientific, cultural and economic development. The government is also required to show no less energy and efficiency in the matter of providing opportunities for suitable employment, graded to the capacity of the workers. All rights reserved. The third section establishes the need for equality amongst nations and the need for the state to be subject to rights and duties that the individual must abide by. RELATIONS BETWEEN INDIVIDUALS AND THE PUBLIC AUTHORITIES, 46. (69). Again and again We must insist on the need for helping these peoples in a way which guarantees to them the preservation of their own freedom. The first section of the encyclical establishes the relationship between individuals and humankind, encompassing the issues of human rights and moral duties. (2a) In the Latin text this paragraph is part of the preceding one, hence we have not assigned it a number. Every basic human right draws its authoritative force from the natural law, which confers it and attaches to it its respective duty. 130. They are afraid that at any moment the impending storm may break upon them with horrific violence. His is a nature, that is, endowed with intelligence and free will. We have here a complete reversal of the right order of society, for the whole raison d'etre of public authority is to safeguard the interests of the community. On the one hand, the universal common good gives rise to problems of the utmost gravity, complexity and urgency—especially as regards the preservation of the security and peace of the whole world. 133. (22) The fact that he is a citizen of a particular State does not deprive him of membership in the human family, nor of citizenship in that universal society, the common, world-wide fellowship of men. As we know from experience, men frequently differ widely in knowledge, virtue, intelligence and wealth, but that is no valid argument in favor of a system whereby those who are in a position of superiority impose their will arbitrarily on others. Man's personal dignity requires besides that he enjoy freedom and be able to make up his own mind when he acts. And these can form the basis of their progressive development and self-realization especially in regard to spiritual values. Truth further demands an attitude of unruffled impartiality in the use of the many aids to the promotion and spread of mutual understanding between nations which modern scientific progress has made available. The short title Pacem in terris is derived from the opening words of the encyclical, as is customary with papal documents: Pacem in terris was the first encyclical that a pope addressed to "all men of good will", rather than only to Catholics, quoting the praise to God as said by the heavenly army above the manger of Bethlehem (Latin Vulgate: in terra pax in hominibus bonae voluntatis, Luke 2:14; English translation: 2:13–14). 36. 5. 67. 'Peace on Earth') was a papal encyclical issued by Pope John XXIII on 11 April 1963 on the rights and obligations of individuals and of the state, as well as the proper relations between states. . For if there is one thing we have learned in the school of experience, it is surely this: that, in the modern world especially, political, economic and cultural inequities among citizens become more and more widespread when public authorities fail to take appropriate action in these spheres. The "peace encyclical" was issued only two years after the erection of the Berlin Wall. J. Bryan Hehir called Pacem in terris "a pivotal text in [papal] encyclical history" that played a major role in the development of the Second Vatican Council's Declaration on Religious Freedom and its Pastoral Constitution on the Church in the Modern World, and on Pope John Paul II's encyclical Centesimus annus ("The Hundredth Year"), which marked the centennial of Pope Leo XIII's 1891 encyclical on labor, Rerum Novarum. (1) And elsewhere he says: "How great are thy works, O Lord! Murphy, Francis X., "Cardinal Pietro Pavan: inveterate optimist", Association of Catholic Clergy Pacem in Terris, different translation subsequently introduced by the Italian bishops, "Experts: 'Pacem in Terris' had radical impact on church teaching", "Catholic Spirit: Of Popes, Presidents and Peace". 158. 1-2, homil. Pius XI's encyclical letter Casti connubii, AAS 22 (1930) 539-592, and Pius XII's broadcast message, Christmas 1942, AAS 35 (1943) 9-24. Hence justice, right reason, and the recognition of man's dignity cry out insistently for a cessation to the arms race. And that is not all. It must rather augment his freedom, while effectively guaranteeing the protection of everyone's essential, personal rights." According to the clear teaching of Lactantius, "this is the very condition of our birth, that we render to the God who made us that just homage which is His due; that we acknowledge Him alone as God, and follow Him. Connection Between the Common Good and Political Authority. The result We look for is that the poorer States shall in as short a time as possible attain to a degree of economic development that enables their citizens to live in conditions more in keeping with their human dignity. Authority is before all else a moral force. 99. la Constantem persequitur Ecclesiae traditionem disciplina illa quae docet necessario debere civilem legem convenire cum lege morali, sicut ex Ioannis XXIII Litteris encyclicis modo memoratis rursus liquet: “Quandoquidem imperii facultas ex ordine rerum incorporalium exigitur atque a Deo manat, si forte rei publicae moderatores contra eundem ordinem … . 8. Thus, for example, the right to live involves the duty to preserve one's life; the right to a decent standard of living, the duty to live in a becoming fashion; the right to be free to seek out the truth, the duty to devote oneself to an ever deeper and wider search for it. Hence the above teaching is consonant with any genuinely democratic form of government. And they derive their authority from God, for, as St. Paul teaches, "there is no power but from God". Through His power and inspiration may all peoples welcome each other to their hearts as brothers, and may the peace they long for ever flower and ever reign among them. Hence, these are the words the holy psalmist used in praise of God: "O Lord, our Lord: how admirable is thy name in the whole earth!" In this connection, We would draw the attention of Our own sons to the fact that the common good is something which affects the needs of the whole man, body and soul. We who, in spite of Our inadequacy, are nevertheless the vicar of Him whom the prophet announced as the Prince of Peace, (70) conceive of it as Our duty to devote all Our thoughts and care and energy to further this common good of all mankind. (13), 18. They must, however, act in accordance with the principles of the natural law, and observe the Church's social teaching and the directives of ecclesiastical authority. (4). (59). 166. It has inflamed passions, but never assuaged them. IV, c. 4; PL 41. These principles are clearly contained in that passage in Our encyclical Mater et Magistra where We emphasized that the common good "must take account of all those social conditions which favor the full development of human personality. A further consequence of man's personal dignity is his right to engage in economic activities suited to his degree of responsibility. He has the right to bodily integrity and to the means necessary for the proper development of life, particularly food, clothing, shelter, medical care, rest, and, finally, the necessary social services. Governmental authority, therefore, is a postulate of the moral order and derives from God. We have a conscience, and are given grace by God. (44) Cf. It is worth noting, however, that these minority groups, in reaction, perhaps, to the enforced hardships of their present situation, or to historical circumstances, frequently tend to magnify unduly characteristics proper to their own people. Relations between States must furthermore be regulated by justice. Men are by nature social, and consequently they have the right to meet together and to form associations with their fellows. Pacem in Terris came in the wake of the Cuban missile crisis of October 1962, which brought the superpowers to the brink of a third world war, and terrified people around the world with the spread of nuclear weapons. (51) Cf. They insist on being treated as human beings, with a share in every sector of human society: in the socio-economic sphere, in government, and in the realm of learning and culture. One of the principal duties of any government, moreover, is the suitable and adequate superintendence and co-ordination of men's respective rights in society. As such he has rights and duties, which together flow as a direct consequence from his nature. (10) Divinae Institutiones, lib. It is an order that is founded on truth, built up on justice, nurtured and animated by charity, and brought into effect under the auspices of freedom. And We are confident that this can be achieved, for it is a thing which not only is dictated by common sense, but is in itself most desirable and most fruitful of good. All created being reflects the infinite wisdom of God. 30. Human society can be neither well-ordered nor prosperous without the presence of those who, invested with legal authority, preserve its institutions and do all that is necessary to sponsor actively the interests of all its members. It is dedicated to what is Human in every human being" (62), 125. It is an age in which men, having discovered the atom and achieved the breakthrough into outer space, are now exploring other avenues, leading to almost limitless horizons. The warning of Pope Pius XII still rings in our ears: "Nothing is lost by peace; everything may be lost by war." Far from being content with a purely passive role or allowing themselves to be regarded as a kind of instrument, they are demanding both in domestic and in public life the rights and duties which belong to them as human persons. He never forfeits his personal dignity; and that is something that must always be taken into account. Besides, there exists in man's very nature an undying capacity to break through the barriers of error and seek the road to truth. Hence, a regime which governs solely or mainly by means of threats and intimidation or promises of reward, provides men with no effective incentive to work for the common good. It means that they have to make a greater contribution to the common cause of social progress. Thus the putting of these principles into effect frequently involves extensive co-operation between Catholics and those Christians who are separated from this Apostolic See. 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