Article 1
THE PERSON AND SOCIETY
I. The Communal Character of the Human Vocation
1878
All men are called to the same end: God himself. There is a certain resemblance
between the union of the divine persons and the fraternity that men are to establish
among themselves in truth and love.1 Love of neighbor is inseparable
from love for God.
1879
The human person needs to live in society. Society is not for him an extraneous
addition but a requirement of his nature. Through the exchange with others,
mutual service and dialogue with his brethren, man develops his potential; he
thus responds to his vocation.2
1880
A society is a group of persons bound together organically by a principle of
unity that goes beyond each one of them. As an assembly that is at once visible
and spiritual, a society endures through time: it gathers up the past and
prepares for the future. By means of society, each man is established as an
"heir" and receives certain "talents" that enrich his
identity and whose fruits he must develop.3 He rightly owes loyalty to
the communities of which he is part and respect to those in authority who have
charge of the common good.
1881
Each community is defined by its purpose and consequently obeys specific rules;
but "the human person . . . is and ought to be the principle, the subject
and the end of all social institutions."4
1882
Certain societies, such as the family and the state, correspond more directly
to the nature of man; they are necessary to him. To promote the participation
of the greatest number in the life of a society, the creation of voluntary
associations and institutions must be encouraged "on both national and
international levels, which relate to economic and social goals, to cultural
and recreational activities, to sport, to various professions, and to political
affairs."5 This "socialization" also expresses the
natural tendency for human beings to associate with one another for the sake of
attaining objectives that exceed individual capacities. It develops the
qualities of the person, especially the sense of initiative and responsibility,
and helps guarantee his rights.6
1883
Socialization also presents dangers. Excessive intervention by the state can
threaten personal freedom and initiative. the teaching of the Church has
elaborated the principle of subsidiarity, according to which "a community
of a higher order should not interfere in the internal life of a community of a
lower order, depriving the latter of its functions, but rather should support
it in case of need and help to co-ordinate its activity with the activities of
the rest of society, always with a view to the common good."7
1884
God has not willed to reserve to himself all exercise of power. He entrusts to
every creature the functions it is capable of performing, according to the
capacities of its own nature. This mode of governance ought to be followed in
social life. the way God acts in governing the world, which bears witness to
such great regard for human freedom, should inspire the wisdom of those who
govern human communities. They should behave as ministers of divine providence.
1885
The principle of subsidiarity is opposed to all forms of collectivism. It sets
limits for state intervention. It aims at harmonizing the relationships between
individuals and societies. It tends toward the establishment of true
international order.
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