101-monog | most-you
Part
1 II(12) | Letter Veritatis splendor, 101: AAS 85 (1993), 1212–1213;
2 IV(29) | di Paolo VI, 14 (1976), 1088–1089.~
3 IV(29) | Paolo VI, 14 (1976), 1088–1089.~
4 I(11) | munus pulcherrimum: AAS 12 (1920), 209ff; Pius XI,
5 II(12) | splendor, 101: AAS 85 (1993), 1212–1213; Discourse to the Italian
6 II(12) | 101: AAS 85 (1993), 1212–1213; Discourse to the Italian
7 I(11) | brennender Sorge: AAS 29 (1937), 145–167; Encyclical Letter Divini
8 II(12) | Osservatore Romano (November 15, 2002).~
9 IV(28) | Constitution Lumen gentium, 16; Decree Ad gentes, 11; Declaration
10 IV(30) | Quanta cura: ASS 3 (1867), 162; Leo XIII, Encyclical Letter
11 I(11) | Dei: ASS 18 (1885–1886), 162ff; Encyclical Letter Libertas
12 I(11) | Sorge: AAS 29 (1937), 145–167; Encyclical Letter Divini
13 IV(30) | Letter Quas primas: AAS 17 (1925), 604–605; Catechism
14 IV(30) | Immortale Dei: ASS 18 (1885), 170–171; Pius XI, Encyclical
15 IV(30) | Dei: ASS 18 (1885), 170–171; Pius XI, Encyclical Letter
16 IV(30) | Letter Quanta cura: ASS 3 (1867), 162; Leo XIII, Encyclical
17 I(11) | Diuturnum illud: ASS 14 (1881–1882), 4 ff; Encyclical
18 I(11) | Diuturnum illud: ASS 14 (1881–1882), 4 ff; Encyclical Letter
19 I(11) | Immortale Dei: ASS 18 (1885–1886), 162ff; Encyclical Letter
20 I(11) | præstantissimum: ASS 20 (1887–1888), 593ff; Encyclical
21 I(11) | præstantissimum: ASS 20 (1887–1888), 593ff; Encyclical Letter
22 I(11) | Letter Rerum novarum: ASS 23 (1890–1891), 643ff; Benedict XV,
23 I(11) | Rerum novarum: ASS 23 (1890–1891), 643ff; Benedict XV, Encyclical
24 I(11) | Quadragesimo anno: AAS 23 (1931), 190ff; Encyclical Letter Mit brennender
25 I(4) | the Catholic Church, No. 1915.~
26 I(11) | munus pulcherrimum: AAS 12 (1920), 209ff; Pius XI, Encyclical
27 IV(30) | Letter Quas primas: AAS 17 (1925), 604–605; Catechism of
28 I(11) | Quadragesimo anno: AAS 23 (1931), 190ff; Encyclical Letter
29 I(11) | Summi Pontificatus: AAS 31 (1939), 423ff; Radiomessaggi natalizi
30 I(11) | Radiomessaggi natalizi 1941–1944; John XXIII, Encyclical
31 I(11) | Radiomessaggi natalizi 1941–1944; John XXIII, Encyclical
32 I(11) | Mater et magistra: AAS 53 (1961), 401–464; Encyclical Letter
33 I(11) | Pacem in terris: AAS 55 (1963), 257–304; Paul VI, Encyclical
34 I(11) | Populorum progressio: AAS 59 (1967), 257–299; Apostolic Letter
35 I(11) | Octogesima adveniens: AAS 63 (1971), 401–441. ~
36 IV(29) | Insegnamenti di Paolo VI, 14 (1976), 1088–1089.~
37 I(6) | Christifideles laici, 42: AAS 81 (1989), 472. The present doctrinal
38 II(12) | Veritatis splendor, 101: AAS 85 (1993), 1212–1213; Discourse to
39 I(6) | Life of Priests (March 31, 1994), 33.~
40 II(13) | Evangelium vitae, 22: AAS 87 (1995), 425–426. ~
41 IV(27) | Fides et ratio, 90: AAS 91 (1999), 75.~
42 I(11) | Libertas præstantissimum: ASS 20 (1887–1888), 593ff; Encyclical
43 I(2) | Politicians, 1: AAS 93 (2001), 76.~
44 I(11) | pulcherrimum: AAS 12 (1920), 209ff; Pius XI, Encyclical Letter
45 IV(30) | the Catholic Church, No. 2108; Congregation for the Doctrine
46 I(1) | the Catholic Church, No. 2240.~
47 II(22) | the Catholic Church,No. 2304. ~
48 V | Doctrine of the Faith, November 24, 2002, the Solemnity of
49 II(17) | Constitution Gaudium et spes, 25.~
50 I(11) | progressio: AAS 59 (1967), 257–299; Apostolic Letter Octogesima
51 IV(28) | missio, 55: AAS 83 (1991), 302–304; Congregation for the
52 I(6) | Priests (March 31, 1994), 33.~
53 III(24)| person», 4: AAS 83 (1991), 414–415.~
54 III(24)| 4: AAS 83 (1991), 414–415.~
55 I(11) | Pontificatus: AAS 31 (1939), 423ff; Radiomessaggi natalizi
56 II(13) | vitae, 22: AAS 87 (1995), 425–426. ~
57 II(13) | 22: AAS 87 (1995), 425–426. ~
58 I(11) | adveniens: AAS 63 (1971), 401–441. ~
59 II(12) | Letter Centesimus annus, 46: AAS 83 (1991); Encyclical
60 I(11) | magistra: AAS 53 (1961), 401–464; Encyclical Letter Pacem
61 I(6) | laici, 42: AAS 81 (1989), 472. The present doctrinal Note
62 I(11) | Letter Mater et magistra: AAS 53 (1961), 401–464; Encyclical
63 I(11) | præstantissimum: ASS 20 (1887–1888), 593ff; Encyclical Letter Rerum
64 I(6) | the lay faithful» (ibid., 60). Cf. Congregation for the
65 IV(30) | Quas primas: AAS 17 (1925), 604–605; Catechism of the Catholic
66 IV(30) | primas: AAS 17 (1925), 604–605; Catechism of the Catholic
67 I(11) | Octogesima adveniens: AAS 63 (1971), 401–441. ~
68 I(11) | novarum: ASS 23 (1890–1891), 643ff; Benedict XV, Encyclical
69 IV(28) | 2, 8, 21: AAS 92 (2000), 742–765.~
70 IV(28) | 21: AAS 92 (2000), 742–765.~
71 I(11) | Redemptoris: AAS 29 (1937), 78ff; Pius XII, Encyclical Letter
72 I(6) | Christifideles laici, 42: AAS 81 (1989), 472. The present
73 II(12) | Veritatis splendor, 101: AAS 85 (1993), 1212–1213; Discourse
74 II(13) | Evangelium vitae, 22: AAS 87 (1995), 425–426. ~
75 V | V. Conclusion~9. The principles contained
76 IV(27) | Encyclical Letter Fides et ratio, 90: AAS 91 (1999), 75.~
77 IV(27) | Fides et ratio, 90: AAS 91 (1999), 75.~
78 IV(28) | Dominus Iesus, 2, 8, 21: AAS 92 (2000), 742–765.~
79 I(2) | and Politicians, 1: AAS 93 (2001), 76.~
80 | above
81 II | modern forms of slavery (drug abuse and prostitution, for example).
82 III | politics is not slavish acceptance of positions alien to politics
83 II | strategies available for accomplishing or guaranteeing the same
84 IV | contrary, it is fully in accord with it.~ ~
85 III(26)| to the Diplomatic Corps accredited to the Holy See: L’Osservatore
86 IV | Furthermore, the cultural achievements and mature experience of
87 II | practical implementation must be acknowledged».21 Finally, the question
88 III | moral duty of Christians to act according to their conscience
89 III | charity’ (4)». 25 Living and acting in conformity with one’s
90 III | political life, so that their actions may always serve the integral
91 I(9) | Council, Decree Apostolicam actuositatem, 7; Dogmatic Constitution
92 IV(28) | Lumen gentium, 16; Decree Ad gentes, 11; Declaration
93 II | prostitution, for example). In addition, there is the right to religious
94 IV | the true religion or in adhering to it».29 The teaching
95 I | economic, social, legislative, administrative and cultural areas, which
96 II | moral principles that do not admit of exception, compromise
97 V | approved the present Note, adopted in the Plenary Session of
98 II | progress has resulted in advances that are unsettling for
99 I(11) | Apostolic Letter Octogesima adveniens: AAS 63 (1971), 401–441. ~
100 IV(28) | 11; Declaration Nostra aetate, 2; John Paul II, Encyclical
101 II | organization of worldly affairs«,15 they are also called
102 III | life to support policies affecting the common good which compromise
103 | against
104 II | licitly support proposals aimed at limiting the harm done
105 I | involvement of everyone, «albeit in a diversity and complementarity
106 III | acceptance of positions alien to politics or some kind
107 I | and non-Christian citizens alike. Indeed, all can contribute,
108 III | political rights, as well as the allocation of public services may not
109 II | completely repeal a law allowing abortion which is already
110 | already
111 | although
112 I | societies. 11 The emergence of ambiguities or questionable positions
113 II | rights of the human embryo. Analogously, the family needs to be
114 III | road would be open to moral anarchy, which would be anything
115 I(11) | Encyclical Letter Quadragesimo anno: AAS 23 (1931), 190ff; Encyclical
116 II(12) | Encyclical Letter Centesimus annus, 46: AAS 83 (1991); Encyclical
117 | anything
118 I(9) | Vatican Council, Decree Apostolicam actuositatem, 7; Dogmatic
119 III | cultures can be legitimate in approaching such questions, no Catholic
120 I | decided that it would be appropriate to publish the present Doctrinal
121 V | Audience of November 21, 2002, approved the present Note, adopted
122 V | Tarcisio BERTONE, S.D.B.~Archbishop Emeritus of Vercelli~Secretary~~
123 III | Extremely sensitive situations arise when a specifically religious
124 II | administration».18 ~4. The complex array of today’s problems branches
125 II | Catholics among them, are asked not to base their contribution
126 II | commitment to a single isolated aspect of the Church’s social doctrine
127 II | especially through legislative assemblies – their right and duty to
128 II | that lay Catholics must assess their participation in political
129 IV | membership in organizations or associations which define themselves
130 II | culture and social behaviour, attack the very inviolability of
131 II | to oppose» any law that attacks human life. For them, as
132 III | is a value that has been attained and recognized by the Catholic
133 II | of humanity’s progress in attaining conditions of life which
134 III | refers first of all to the attitude of the person who respects
135 V | Pontiff John Paul II, in the Audience of November 21, 2002, approved
136 III | interchange between religious authorities and the members of religions)
137 I | constant fidelity to legitimate authority and institutions» which
138 IV | urgency today, in order to avoid also a kind of Catholic
139 III | All the faithful are well aware that specifically religious
140 III | examined. Those who, on the basis of respect for individual
141 III | the vine which is Christ, bears its fruit in every sphere
142 IV(28) | 1: «This Sacred Council begins by professing that God himself
143 II | formation of culture and social behaviour, attack the very inviolability
144 II | existence and future of human beings with regard to the formation
145 IV(28) | state of the blessed. We believe that this one true religion
146 III | human nature itself and belong to the natural moral law.
147 III | the Catholic Church and belongs to inheritance of contemporary
148 I(11) | ASS 23 (1890–1891), 643ff; Benedict XV, Encyclical Letter Pacem
149 I | in their opinion, will benefit the common good. 5 The
150 V | RATZINGER~Prefect ~X Tarcisio BERTONE, S.D.B.~Archbishop Emeritus
151 IV | turning the tradition of Biblical faith into a kind of prophetic
152 IV(28) | and reach the state of the blessed. We believe that this one
153 III | Christianity, moreover, would not bode well for the future of society
154 II | directly involved in lawmaking bodies have a «grave and clear
155 I | participant in directing the body politic. 4 Such societies
156 | both
157 V | that by our faith we are bound all the more to fulfill
158 III | life and in culture. The branch, engrafted to the vine which
159 II | array of today’s problems branches out from here, including
160 I(11) | 190ff; Encyclical Letter Mit brennender Sorge: AAS 29 (1937), 145–
161 II | process as the end of an era brings with it a time of uncertainty
162 IV | exert a greater effort in building a culture which, inspired
163 IV | and the life»(Jn 14:6), calls Christians to exert a greater
164 IV | level there is no culture capable of receiving, justifying
165 V | Christ the King.~ ~X Joseph Card. RATZINGER~Prefect ~X Tarcisio
166 V | proud of the opportunity to carry out their earthly activity
167 IV | intellectual and moral heritage of Catholicism in terms understandable
168 II(12) | Paul II, Encyclical Letter Centesimus annus, 46: AAS 83 (1991);
169 II | II. Central points in the current cultural
170 II | were its foundation not the centrality of the human person. It
171 I(11) | In the last two centuries, the Papal Magisterium has
172 II | history of the twentieth century demonstrates that those
173 IV | also susceptible to rapid change. For this reason, Christians
174 IV | from faith and morals, the changes will always rest on a weak
175 II | of Catholic citizens to choose among the various political
176 II | hand and the variety of circumstances, a plurality of morally
177 I | By fulfilling their civic duties, «guided by a Christian
178 III | in politics needs to be clarified. Promoting the common good
179 I | has made it necessary to clarify some important elements
180 II | bodies have a «grave and clear obligation to oppose» any
181 I(6) | Cf. Congregation for the Clergy, Directory for the Ministry
182 I | democratic societies, in a climate of true freedom, everyone
183 II | time, however, one cannot close one’s eyes to the real dangers
184 II | no way can other forms of cohabitation be placed on the same level
185 II | citizens, individually and collectively, to play an active part
186 IV(29) | VI, Address to the Sacred College and to the Roman Prelature:
187 V | seek the city which is to come, we are entitled to shirk
188 II | When political activity comes up against moral principles
189 II | which is already in force or coming up for a vote, «an elected
190 I | from morality».3 ~It is commendable that in today’s democratic
191 III | of those citizens who are committed to them, irrespective of
192 IV | inferiority complex’ in comparison with political programs
193 I | according to their particular competence and responsibility. 9 The
194 I | albeit in a diversity and complementarity of forms, levels, tasks,
195 II | a result, citizens claim complete autonomy with regard to
196 II | possible to overturn or completely repeal a law allowing abortion
197 II | relativistic idea that all conceptions of the human person’s good
198 II | exists today, evident in the conceptualization and defence of an ethical
199 II | the fact that politics are concerned with very concrete realizations
200 II | of the moral law, which concerns the integral good of the
201 V | V. Conclusion~9. The principles contained
202 IV | therefore contradict the condemnation of indifferentism and religious
203 II | s progress in attaining conditions of life which are more in
204 III | This is not a question of «confessional values» per se, because
205 III | that reasoned inquiry or confirmation by the Christian faith may
206 III | although the Church’s teaching confirms and defends them always
207 III | It would be a mistake to confuse the proper autonomy exercised
208 III | dangers which follow from confusion between the religious and
209 IV | and political questions, conscious that the historical dimension
210 III | future of society or for consensus among peoples; indeed, it
211 II | In the same way, one must consider society’s protection of
212 IV | IV. Considerations regarding particular aspects~
213 III | become more just and more consistent with the dignity of the
214 IV | limitations which tend to constrain the conscience in its search
215 V | Conclusion~9. The principles contained in the present Note are
216 III | belongs to inheritance of contemporary civilization. 23 John Paul
217 II | public morality».20 ~In this context, it must be noted also that
218 II | technological and cultural contexts. From the specificity of
219 II | this regard. John Paul II, continuing the constant teaching of
220 III | ordained by providence for a ‘continuous exercise of faith, hope
221 IV | freedom does not therefore contradict the condemnation of indifferentism
222 IV | questions. Such activities, in contradiction to basic principles of Christian
223 II | an individual law which contradicts the fundamental contents
224 I | autonomy of that order, 8 and cooperating with other citizens according
225 III(26)| Address to the Diplomatic Corps accredited to the Holy See:
226 II | extent that it is based on a correct understanding of the human
227 IV | perceived or formulated correctly in public opinion: the right
228 II | own criteria, what best corresponds to the needs of the common
229 II | the public life of their country. 16 This arises because
230 IV | cultural systems of human creation. 28 Reflecting on this
231 II | according to their own criteria, what best corresponds to
232 III | different sensibilities and cultures can be legitimate in approaching
233 IV(30) | Encyclical Letter Quanta cura: ASS 3 (1867), 162; Leo
234 II | II. Central points in the current cultural and political debate~
235 V | Prefect ~X Tarcisio BERTONE, S.D.B.~Archbishop Emeritus of Vercelli~
236 III(24)| Message for the 1991 World Day of Peace: «If you want peace,
237 II | current cultural and political debate~2. Civil society today is
238 II | pluralism, which sanctions the decadence and disintegration of reason
239 I | Council for the Laity, has decided that it would be appropriate
240 II | to be confused with the decision to forgo extraordinary treatments,
241 III | solidarity in work, love and dedication in the family and the education
242 II | duty to recall society to a deeper understanding of human life
243 III | s teaching confirms and defends them always and everywhere
244 IV | organizations or associations which define themselves as Catholic.
245 II | can a Catholic think of delegating his Christian responsibility
246 II | of the twentieth century demonstrates that those citizens were
247 III | Moreover, it cannot be denied that politics must refer
248 III | them from political life, denying the legitimacy of their
249 III | services may not be made dependent upon citizens’ religious
250 III | respects the truths that derive from natural knowledge regarding
251 IV | into practice positions deriving from faith and morals, the
252 II | exception, compromise or derogation, the Catholic commitment
253 III | into the plan of God, who desires that these very areas be
254 II | particular element to the detriment of the whole of Catholic
255 IV(29) | Prelature: in Insegnamenti di Paolo VI, 14 (1976), 1088–
256 IV | kind of Catholic cultural diaspora. Furthermore, the cultural
257 II | recognize the legitimacy of differing points of view about the
258 II | life. Catholics, in this difficult situation, have the right
259 IV(28) | Vatican Council, Declaration Dignitatis humanae, 1: «This Sacred
260 IV | conscious that the historical dimension requires men and women to
261 I(1) | Letter to Diognetus, 5,5; Cf. Catechism of the
262 III(26)| Paul II, Address to the Diplomatic Corps accredited to the
263 II | the best expression of the direct participation of citizens
264 I | political life. This Note is directed to the Bishops of the Catholic
265 V | values, under whose supreme direction all things are ordered to
266 I(6) | Congregation for the Clergy, Directory for the Ministry and Life
267 II(12) | AAS 85 (1993), 1212–1213; Discourse to the Italian Parliament,
268 III | all proposals are freely discussed and examined. Those who,
269 II | the value of tolerance is disingenuously invoked when a large number
270 II | sanctions the decadence and disintegration of reason and the principles
271 III | conscience as something that disqualifies them from political life,
272 III | due consideration for the distinction between the domains proper
273 I | and institutions» which distinguished him; he taught by his life
274 IV | libertine and individualistic distortions and undermining the protection
275 I(11) | XIII, Encyclical Letter Diuturnum illud: ASS 14 (1881–1882),
276 I | of everyone, «albeit in a diversity and complementarity of forms,
277 I(11) | 145–167; Encyclical Letter Divini Redemptoris: AAS 29 (1937),
278 II | the face of modern laws on divorce: in no way can other forms
279 III | sacraments, theological doctrines, interchange between religious
280 III | distinction between the domains proper to religion and to
281 V | way as to integrate human, domestic, professional, scientific
282 | done
283 II | of development is without doubt an important sign, illustrative
284 II | modern forms of slavery (drug abuse and prostitution,
285 III | the law of a state without due consideration for the distinction
286 I | life: Christians, as one Early Church writer stated, «play
287 II | and the development of an economy that is at the service of
288 II | work of justice and the effect of charity».22 It demands
289 II | nor can one ignore the effects this will have on future
290 IV | Christians to exert a greater effort in building a culture which,
291 | either
292 II | coming up for a vote, «an elected official, whose absolute
293 I | contribute, by voting in elections for lawmakers and government
294 II | isolate some particular element to the detriment of the
295 III | exercise political power or eliminate the freedom of opinion of
296 II | the rights of the human embryo. Analogously, the family
297 I | democratic societies. 11 The emergence of ambiguities or questionable
298 V | BERTONE, S.D.B.~Archbishop Emeritus of Vercelli~Secretary~~
299 IV | merely earthly and which empties or reinterprets the Christian
300 II | this freedom of choice by enacting laws which ignore the principles
301 | end
302 III | seek to deny not only any engagement of Christianity in public
303 III | in culture. The branch, engrafted to the vine which is Christ,
304 IV | of the political autonomy enjoyed by Catholics and by not
305 V | scientific and technical enterprises with religious values, under
306 III | as different as they are, enters into the plan of God, who
307 V | which is to come, we are entitled to shirk our earthly responsibilities;
308 I | for human life and for the environment, justice and solidarity.~
309 II | natural ethics and yield to ephemeral cultural and moral trends, 13
310 II | process as the end of an era brings with it a time of
311 IV | including those that are erroneous, would have more or less
312 II | what is at stake is the essence of the moral law, which
313 II | choice of moral principles or essential values. The legitimate plurality
314 I | which is summarized in its essentials in the but intends only
315 IV | Christian striving towards eternal life. ~At the same time,
316 II | concerning abortion and euthanasia (not to be confused with
317 I | of the pressure of world events, has made it necessary to
318 | everywhere
319 II | strides made in our time give evidence of humanity’s progress in
320 III | are freely discussed and examined. Those who, on the basis
321 | except
322 II | principles that do not admit of exception, compromise or derogation,
323 III | confuse the proper autonomy exercised by Catholics in political
324 IV | 6), calls Christians to exert a greater effort in building
325 II | social doctrine does not exhaust one’s responsibility towards
326 V | Vatican Council. The Council exhorted Christians «to fulfill their
327 IV | authentic freedom does not exist without the truth. «Truth
328 II | kind of cultural relativism exists today, evident in the conceptualization
329 IV | achievements and mature experience of Catholics in political
330 I | world has found a variety of expressions in the course of the past
331 II | it succeeds only to the extent that it is based on a correct
332 IV | that he not be subjected to external limitations which tend to
333 II | with the decision to forgo extraordinary treatments, which is morally
334 III | and political spheres. «Extremely sensitive situations arise
335 II | one cannot close one’s eyes to the real dangers which
336 II | here, including some never faced by past generations. Scientific
337 V | to fulfill their duties faithfully in the spirit of the Gospel.
338 II | right who recognized the falsehood of relativism, and with
339 II | rights of all individuals, families, and organizations and their
340 III | religious freedom, even going so far as to restrict or deny other
341 III | for both the glory of the Father and service of others. Every
342 I(11) | illud: ASS 14 (1881–1882), 4 ff; Encyclical Letter Immortale
343 I | forsaking the «constant fidelity to legitimate authority
344 IV(27) | Paul II, Encyclical Letter Fides et ratio, 90: AAS 91 (1999),
345 II | must be acknowledged».21 Finally, the question of peace must
346 | first
347 III | times of the dangers which follow from confusion between the
348 III | their political involvement following from their convictions about
349 II | abortion which is already in force or coming up for a vote, «
350 IV | been given to political forces or movements with positions
351 II | confused with the decision to forgo extraordinary treatments,
352 II | beings with regard to the formation of culture and social behaviour,
353 IV | is often not perceived or formulated correctly in public opinion:
354 I | refused to compromise, never forsaking the «constant fidelity to
355 II | the Church’s task to set forth specific political solutions –
356 II | legislative proposals are put forward which, heedless of the consequences
357 III | very spiritual and cultural foundations of civilization. 26 ~ ~
358 IV | within some organizations founded on Catholic principles,
359 II | is based would be quite fragile were its foundation not
360 IV | presumed to impose a rigid framework on social and political
361 II | that God has left to the free and responsible judgment
362 III | societies, all proposals are freely discussed and examined.
363 III | which is Christ, bears its fruit in every sphere of existence
364 IV | The presentation of the fruits of the spiritual, intellectual
365 I | responsibilities».6 ~By fulfilling their civic duties, «guided
366 I | writer stated, «play their full role as citizens».1 Among
367 I | societies call for new and fuller forms of participation in
368 IV | on the contrary, it is fully in accord with it.~ ~
369 III | intends – as is its proper function – to instruct and illuminate
370 I | Statesmen and Politicians, gave witness by his martyrdom
371 II | consequences at the level of general opinion and public morality».20 ~
372 II | political action, there can generally be a plurality of political
373 IV(28) | Lumen gentium, 16; Decree Ad gentes, 11; Declaration Nostra
374 II | good in given historical, geographic, economic, technological
375 II | strides made in our time give evidence of humanity’s progress
376 II | the Gospel of Jesus Christ gives him this task, so that the
377 IV | Truth and freedom either go together hand in hand or
378 III | religious freedom, even going so far as to restrict or
379 IV(28) | them «elements of truth and goodness». See also, Second Vatican
380 I | promotion and defence of goods such as public order and
381 II | human person, which must govern our understanding of man,
382 II | lawmaking bodies have a «grave and clear obligation to
383 II | with human dignity. The growth in the sense of responsibility
384 II | available for accomplishing or guaranteeing the same fundamental value,
385 I | fulfilling their civic duties, «guided by a Christian conscience»,7
386 III | the common good, would be guilty of a form of intolerant
387 II | proposals aimed at limiting the harm done by such a law and at
388 I | the Doctrine of the Faith, having received the opinion of
389 II | Furthermore, it is not unusual to hear the opinion expressed in
390 II | proposals are put forward which, heedless of the consequences for
391 IV | 8. In this regard, it is helpful to recall a truth which
392 | her
393 IV | intellectual and moral heritage of Catholicism in terms
394 | himself
395 III(26)| Corps accredited to the Holy See: L’Osservatore Romano (
396 | how
397 IV(28) | Declaration Dignitatis humanae, 1: «This Sacred Council
398 II | our time give evidence of humanity’s progress in attaining
399 | I
400 III | society. In practice, the identification of religious law with civil
401 II | Certain pacifistic and ideological visions tend at times to
402 III | III. Principles of Catholic
403 IV | vision without God, makes ill use of religion by directing
404 I(11) | Encyclical Letter Diuturnum illud: ASS 14 (1881–1882), 4 ff;
405 III | function – to instruct and illuminate the consciences of the faithful,
406 II | doubt an important sign, illustrative of a greater sensitivity
407 IV | men and women to live in imperfect situations, which are also
408 II | organizations and their practical implementation must be acknowledged».21
409 IV | faith has never presumed to impose a rigid framework on social
410 II | for every Catholic, it is impossible to promote such laws or
411 I | common good».10 This would include the promotion and defence
412 II | integral unity, and thus it is incoherent to isolate some particular
413 IV | that have been ambiguous or incorrect, by misinterpreting the
414 IV | contradict the condemnation of indifferentism and religious relativism
415 IV | the way to libertine and individualistic distortions and undermining
416 II | condition for citizens, individually and collectively, to play
417 II | which «the rights of all individuals, families, and organizations
418 III | conscience, which is one and indivisible. «There cannot be two parallel
419 IV | not permit any kind of ‘inferiority complex’ in comparison with
420 I | exercise their proper task of infusing the temporal order with
421 III | Catholic Church and belongs to inheritance of contemporary civilization. 23
422 II | also called to reject, as injurious to democratic life, a conception
423 III | of the role that reasoned inquiry or confirmation by the Christian
424 IV(29) | the Roman Prelature: in Insegnamenti di Paolo VI, 14 (1976),
425 I | Christian conscience, which inspire the social and political
426 | Instead
427 I | promote organically and institutionally the common good».10 This
428 I | legitimate authority and institutions» which distinguished him;
429 III | its proper function – to instruct and illuminate the consciences
430 IV | or totally ruinous. It is insufficient and reductive to think that
431 V | activity in such a way as to integrate human, domestic, professional,
432 IV | fruits of the spiritual, intellectual and moral heritage of Catholicism
433 III | theological doctrines, interchange between religious authorities
434 III | responsibility. The state must not interfere, nor in any way require
435 II | as well as the unity and interior coherence of the faithful,
436 II | possibility of different interpretations of the basic principles
437 III | teaching of the Church.~By its interventions in this area, the Church’
438 III | confessionalism» or religious intolerance. For Catholic moral doctrine,
439 III | would be guilty of a form of intolerant secularism. Such a position
440 III | of the Church is not an intrusion into the government of individual
441 II | behaviour, attack the very inviolability of human life. Catholics,
442 II | tolerance is disingenuously invoked when a large number of citizens,
443 III | who are committed to them, irrespective of the role that reasoned
444 II | thus it is incoherent to isolate some particular element
445 II | political commitment to a single isolated aspect of the Church’s social
446 II | forget the complexity of the issues involved. Peace is always «
447 II(12) | 1212–1213; Discourse to the Italian Parliament, 5: L’Osservatore
448 IV | IV. Considerations regarding
449 IV(30) | Cf. Pius IX, Encyclical Letter Quanta
450 III(26)| See: L’Osservatore Romano (January 11, 2002).~
451 IV | the truth, and the life»(Jn 14:6), calls Christians
452 V | of Christ the King.~ ~X Joseph Card. RATZINGER~Prefect ~
453 II | problem of summary ethical judgments which forget the complexity
454 III | society will become more just and more consistent with
455 IV | culture capable of receiving, justifying and putting into practice
456 II | of life which are more in keeping with human dignity. The
457 V | Solemnity of Christ the King.~ ~X Joseph Card. RATZINGER~
458 III | that derive from natural knowledge regarding man’s life in
459 II | becomes more evident and laden with responsibility. In
460 I | Pontifical Council for the Laity, has decided that it would
461 II | disingenuously invoked when a large number of citizens, Catholics
462 | last
463 V | because we have here no lasting city, but seek the city
464 II | are directly involved in lawmaking bodies have a «grave and
465 II | the part of all political leaders.~ ~
466 II | temporal questions that God has left to the free and responsible
467 II | marriage, nor can they receive legal recognition as such. The
468 II | society are promoting through legislation, nor can one ignore the
469 II | done by such a law and at lessening its negative consequences
470 I | complementarity of forms, levels, tasks, and responsibilities».6 ~
471 I(11) | 162ff; Encyclical Letter Libertas præstantissimum: ASS 20 (
472 IV | weakened, opening the way to libertine and individualistic distortions
473 II | abortion was well known, could licitly support proposals aimed
474 IV | be subjected to external limitations which tend to constrain
475 IV | Catholics in society can be limited to a simple transformation
476 II | support proposals aimed at limiting the harm done by such a
477 IV | requires men and women to live in imperfect situations,
478 III | hope and charity’ (4)». 25 Living and acting in conformity
479 I(11) | Encyclical Letter Mater et magistra: AAS 53 (1961), 401–464;
480 II | moral choices, and lawmakers maintain that they are respecting
481 I(6) | Ministry and Life of Priests (March 31, 1994), 33.~
482 III | obvious consequence. The marginalization of Christianity, moreover,
483 II | as to be sure that it is marked by a coherent responsibility
484 I | Politicians, gave witness by his martyrdom to «the inalienable dignity
485 I(11) | XXIII, Encyclical Letter Mater et magistra: AAS 53 (1961),
486 I | teaching of the Church on this matter, which is summarized in
487 II | moral judgment on temporal matters when this is required by
488 IV | cultural achievements and mature experience of Catholics
489 IV | are not compatible with membership in organizations or associations
490 IV | towards a hope which is merely earthly and which empties
491 III(24)| John Paul II, Message for the 1991 World Day of
492 III | 5. While a plurality of methodologies reflective of different
493 | might
494 I(6) | Clergy, Directory for the Ministry and Life of Priests (March
495 II | society’s protection of minors and freedom from modern
496 IV | together they perish in misery».27 In a society in which
497 IV | ambiguous or incorrect, by misinterpreting the idea of the political
498 IV(28) | Encyclical Letter Redemptoris missio, 55: AAS 83 (1991), 302–
499 I(11) | 190ff; Encyclical Letter Mit brennender Sorge: AAS 29 (
500 II | safeguarded and promoted, based on monogamous marriage between a man and
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