101-monog | most-you
Part
501 | most
502 I(2) | Paul II, Apostolic Letter Motu Proprio Proclaiming Saint
503 IV | given to political forces or movements with positions contrary
504 I(11) | Encyclical Letter Pacem Dei munus pulcherrimum: AAS 12 (1920),
505 I(11) | 1939), 423ff; Radiomessaggi natalizi 1941–1944; John XXIII, Encyclical
506 II | law and at lessening its negative consequences at the level
507 | neither
508 | Nevertheless
509 I | public life by Christian and non-Christian citizens alike. Indeed,
510 II | and solid foundation of non-negotiable ethical principles, which
511 III | a specifically religious norm becomes or tends to become
512 IV(28) | gentes, 11; Declaration Nostra aetate, 2; John Paul II,
513 II | this context, it must be noted also that a well-formed
514 II | relativism, and with it, the notion that there is no moral law
515 I(11) | Encyclical Letter Rerum novarum: ASS 23 (1890–1891), 643ff;
516 II | disingenuously invoked when a large number of citizens, Catholics among
517 II | have a «grave and clear obligation to oppose» any law that
518 III | the strong would be the obvious consequence. The marginalization
519 III | area of culture – are the occasions ordained by providence for
520 I(11) | 257–299; Apostolic Letter Octogesima adveniens: AAS 63 (1971),
521 III | way in which Christians offer their concrete contribution
522 V | publication. ~Rome, from the Offices of the Congregation for
523 II | for a vote, «an elected official, whose absolute personal
524 I | lawmakers and government officials, and in other ways as well,
525 IV | Council, is based on the ontological dignity of the human person
526 III | case, the road would be open to moral anarchy, which
527 IV | freedom will be weakened, opening the way to libertine and
528 II | among the various political opinions that are compatible with
529 V | Christians...be proud of the opportunity to carry out their earthly
530 II | and clear obligation to oppose» any law that attacks human
531 II | whose absolute personal opposition to procured abortion was
532 III | legitimate pluralism. The oppression of the weak by the strong
533 II | legitimate plurality of temporal options is at the origin of the
534 III | culture – are the occasions ordained by providence for a ‘continuous
535 II | certain choices regarding the ordering of society, the variety
536 I | are intended to promote organically and institutionally the
537 II | points of view about the organization of worldly affairs«,15 they
538 II | temporal options is at the origin of the commitment of Catholics
539 | otherwise
540 II | as if every possible outlook on life were of equal value.
541 III | members of religions) are outside the state’s responsibility.
542 II | which it is not possible to overturn or completely repeal a law
543 II | must be mentioned. Certain pacifistic and ideological visions
544 IV(29) | Prelature: in Insegnamenti di Paolo VI, 14 (1976), 1088–1089.~
545 I(11) | last two centuries, the Papal Magisterium has spoken on
546 III | indivisible. «There cannot be two parallel lives in their existence:
547 II | true for the freedom of parents regarding the education
548 II(12) | Discourse to the Italian Parliament, 5: L’Osservatore Romano (
549 I | freedom, everyone is made a participant in directing the body politic. 4
550 I | of the faithful called to participate in the political life of
551 III | consciences of the faithful, particularly those involved in political
552 II | towards countries still on the path of development is without
553 III | society or for consensus among peoples; indeed, it would threaten
554 | per
555 IV | which today is often not perceived or formulated correctly
556 IV | Similarly, some Catholic periodicals in certain countries have
557 IV | in hand or together they perish in misery».27 In a society
558 II | official, whose absolute personal opposition to procured abortion
559 IV | activities inspired by a utopian perspective which, turning the tradition
560 IV | countries have expressed perspectives on political choices that
561 II | forms of cohabitation be placed on the same level as marriage,
562 III | these very areas be the ‘places in time’ where the love
563 III | they are, enters into the plan of God, who desires that
564 III | Christian faith may have played in recognizing such truths.
565 V | present Note, adopted in the Plenary Session of this Congregation,
566 I | participant in directing the body politic. 4 Such societies call
567 V | God».31 ~ ~The Sovereign Pontiff John Paul II, in the Audience
568 I | received the opinion of the Pontifical Council for the Laity, has
569 I(11) | Encyclical Letter Summi Pontificatus: AAS 31 (1939), 423ff; Radiomessaggi
570 I(11) | Paul VI, Encyclical Letter Populorum progressio: AAS 59 (1967),
571 III | intolerant secularism. Such a position would seek to deny not only
572 III | wish to exercise political power or eliminate the freedom
573 II | organizations and their practical implementation must be acknowledged».21
574 I(11) | Encyclical Letter Libertas præstantissimum: ASS 20 (1887–1888), 593ff;
575 III | se, because such ethical precepts are rooted in human nature
576 III | every situation, every precise responsibility – as, for
577 III | principles of absolute value precisely because these are at the
578 V | X Joseph Card. RATZINGER~Prefect ~X Tarcisio BERTONE, S.D.B.~
579 IV(29) | College and to the Roman Prelature: in Insegnamenti di Paolo
580 III | claim of a principle that prescinds from the moral and social
581 IV | Catholic Tradition. The presentation of the fruits of the spiritual,
582 IV | Christian faith has never presumed to impose a rigid framework
583 I(6) | the Ministry and Life of Priests (March 31, 1994), 33.~
584 IV(30) | Encyclical Letter Quas primas: AAS 17 (1925), 604–605;
585 I(11) | Magisterium has spoken on the principal questions regarding the
586 II | other cases, there is the problem of summary ethical judgments
587 II | undergoing a complex cultural process as the end of an era brings
588 I(2) | Apostolic Letter Motu Proprio Proclaiming Saint Thomas More Patron
589 II | absolute personal opposition to procured abortion was well known,
590 I | a democracy could not be productive without the active, responsible
591 IV(28) | Sacred Council begins by professing that God himself has made
592 V | integrate human, domestic, professional, scientific and technical
593 II | to vote for a political program or an individual law which
594 IV | comparison with political programs which recent history has
595 I(11) | Encyclical Letter Populorum progressio: AAS 59 (1967), 257–299;
596 III | nor in any way require or prohibit these activities, except
597 II | needs to be safeguarded and promoted, based on monogamous marriage
598 IV | Biblical faith into a kind of prophetic vision without God, makes
599 II | solutions – and even less to propose a single solution as the
600 I(2) | II, Apostolic Letter Motu Proprio Proclaiming Saint Thomas
601 II | slavery (drug abuse and prostitution, for example). In addition,
602 II | the duty to respect and protect the rights of the human
603 II | between a man and a woman, and protected in its unity and stability
604 V | each... May Christians...be proud of the opportunity to carry
605 II | Church’s right and duty to provide a moral judgment on temporal
606 III | the occasions ordained by providence for a ‘continuous exercise
607 I | subjected to various forms of psychological pressure, Saint Thomas More
608 V | Congregation, and ordered its publication. ~Rome, from the Offices
609 I | would be appropriate to publish the present Doctrinal Note
610 I(11) | Encyclical Letter Pacem Dei munus pulcherrimum: AAS 12 (1920), 209ff; Pius
611 IV | receiving, justifying and putting into practice positions
612 I(11) | Pius XI, Encyclical Letter Quadragesimo anno: AAS 23 (1931), 190ff;
613 IV(30) | Pius IX, Encyclical Letter Quanta cura: ASS 3 (1867), 162;
614 IV(30) | Pius XI, Encyclical Letter Quas primas: AAS 17 (1925), 604–
615 I | emergence of ambiguities or questionable positions in recent times,
616 IV(28) | made known to the human race how men by serving him can
617 II | demands the absolute and radical rejection of violence and
618 I(11) | Pontificatus: AAS 31 (1939), 423ff; Radiomessaggi natalizi 1941–1944; John
619 IV | are also susceptible to rapid change. For this reason,
620 IV(27) | Encyclical Letter Fides et ratio, 90: AAS 91 (1999), 75.~
621 V | the King.~ ~X Joseph Card. RATZINGER~Prefect ~X Tarcisio BERTONE,
622 IV(28) | serving him can be saved and reach the state of the blessed.
623 II | close one’s eyes to the real dangers which certain tendencies
624 II | responsibility for temporal reality. ~The Church recognizes
625 II | concerned with very concrete realizations of the true human and social
626 III | of Christ is revealed and realized for both the glory of the
627 III | irrespective of the role that reasoned inquiry or confirmation
628 V | Gospel and culture, as recalled by the Second Vatican Council.
629 II | as marriage, nor can they receive legal recognition as such.
630 I | Doctrine of the Faith, having received the opinion of the Pontifical
631 IV | is no culture capable of receiving, justifying and putting
632 IV | inspired by the Gospel, will reclaim the values and contents
633 II | temporal reality. ~The Church recognizes that while democracy is
634 IV | It is insufficient and reductive to think that the commitment
635 III | denied that politics must refer to principles of absolute
636 IV | systems of human creation. 28 Reflecting on this question, Paul VI
637 III | plurality of methodologies reflective of different sensibilities
638 II | conception of pluralism that reflects moral relativism. Democracy
639 I | pressure, Saint Thomas More refused to compromise, never forsaking
640 IV | earthly and which empties or reinterprets the Christian striving towards
641 II | teaching of the Church, has reiterated many times that those who
642 II | the absolute and radical rejection of violence and terrorism
643 II | Catholics to politics and relates directly to Christian moral
644 I(6) | out the moral principles relating to the social order; «Nevertheless
645 II | cannot be – based upon the relativistic idea that all conceptions
646 I | lay faithful are never to relinquish their participation in ‘
647 II | to overturn or completely repeal a law allowing abortion
648 II | temporal matters when this is required by faith or the moral law. 14
649 III | undermine fundamental ethical requirements. This is not a question
650 I(11) | 593ff; Encyclical Letter Rerum novarum: ASS 23 (1890–1891),
651 I(6) | in political parties is reserved to the lay faithful» (ibid.,
652 III | attitude of the person who respects the truths that derive from
653 IV | the changes will always rest on a weak foundation. ~Christian
654 III | even going so far as to restrict or deny other inalienable
655 II | for democracy. 12 As a result, citizens claim complete
656 II | Scientific progress has resulted in advances that are unsettling
657 IV | never presumed to impose a rigid framework on social and
658 III | Were this the case, the road would be open to moral anarchy,
659 IV(29) | Sacred College and to the Roman Prelature: in Insegnamenti
660 V | ordered its publication. ~Rome, from the Offices of the
661 IV | revealed to be weak or totally ruinous. It is insufficient and
662 III | worship, administration of sacraments, theological doctrines,
663 II | the family needs to be safeguarded and promoted, based on monogamous
664 I | as citizens».1 Among the saints, the Church venerates many
665 II | ethical pluralism, which sanctions the decadence and disintegration
666 IV(28) | men by serving him can be saved and reach the state of the
667 III | confessional values» per se, because such ethical precepts
668 IV | constrain the conscience in its search for the true religion or
669 V | Archbishop Emeritus of Vercelli~Secretary~~
670 III | the other, the so-called ‘secular’ life, that is, life in
671 III | of a form of intolerant secularism. Such a position would seek
672 II | visions tend at times to secularize the value of peace, while,
673 II | natural moral law, and to select, according to their own
674 II | dignity. The growth in the sense of responsibility towards
675 III | reflective of different sensibilities and cultures can be legitimate
676 III | political spheres. «Extremely sensitive situations arise when a
677 II | illustrative of a greater sensitivity to the common good. At the
678 I | death that «man cannot be separated from God, nor politics from
679 III | their actions may always serve the integral promotion of
680 I | venerates many men and women who served God through their generous
681 III | the allocation of public services may not be made dependent
682 IV(28) | the human race how men by serving him can be saved and reach
683 V | adopted in the Plenary Session of this Congregation, and
684 V | present Note are intended to shed light on one of the most
685 V | come, we are entitled to shirk our earthly responsibilities;
686 | should
687 II | without doubt an important sign, illustrative of a greater
688 IV | themselves as Catholic. Similarly, some Catholic periodicals
689 IV | society can be limited to a simple transformation of structures,
690 | since
691 IV(28) | This does not lessen the sincere respect that the Church
692 III | citizens to seek the truth with sincerity and to promote and defend,
693 III | responsibility – as, for example, skill and solidarity in work,
694 II | freedom from modern forms of slavery (drug abuse and prostitution,
695 III | questions of politics is not slavish acceptance of positions
696 V | November 24, 2002, the Solemnity of Christ the King.~ ~X
697 II | be based on the true and solid foundation of non-negotiable
698 II | less to propose a single solution as the acceptable one –
699 I(11) | Encyclical Letter Mit brennender Sorge: AAS 29 (1937), 145–167;
700 IV | is neither mentioned nor sought, every form of authentic
701 V | glory of God».31 ~ ~The Sovereign Pontiff John Paul II, in
702 IV | of conscience and, in a special way, to religious freedom,
703 II | cultural contexts. From the specificity of the task at hand and
704 III | religious and political spheres. «Extremely sensitive situations
705 V | duties faithfully in the spirit of the Gospel. It is a mistake
706 II(12) | Encyclical Letter Veritatis splendor, 101: AAS 85 (1993), 1212–
707 I(11) | the Papal Magisterium has spoken on the principal questions
708 II | protected in its unity and stability in the face of modern laws
709 II | recognize that what is at stake is the essence of the moral
710 I | one Early Church writer stated, «play their full role as
711 III | religious law with civil law can stifle religious freedom, even
712 | still
713 II | society, the variety of strategies available for accomplishing
714 II | something new. The great strides made in our time give evidence
715 IV | reinterprets the Christian striving towards eternal life. ~At
716 III | oppression of the weak by the strong would be the obvious consequence.
717 II | of human solidarity and subsidiarity, according to which «the
718 IV(28) | that this one true religion subsists in the Catholic and Apostolic
719 II | in political choices, it succeeds only to the extent that
720 I | on this matter, which is summarized in its essentials in the
721 II | there is the problem of summary ethical judgments which
722 I(11) | Pius XII, Encyclical Letter Summi Pontificatus: AAS 31 (1939),
723 V | religious values, under whose supreme direction all things are
724 II | political life so as to be sure that it is marked by a coherent
725 IV | situations, which are also susceptible to rapid change. For this
726 IV | among religions or cultural systems of human creation. 28 Reflecting
727 | taking
728 V | Card. RATZINGER~Prefect ~X Tarcisio BERTONE, S.D.B.~Archbishop
729 I | complementarity of forms, levels, tasks, and responsibilities».6 ~
730 IV | that all religions and all teachings, including those that are
731 II | historical, geographic, economic, technological and cultural contexts. From
732 II | real dangers which certain tendencies in society are promoting
733 III | religious norm becomes or tends to become the law of a state
734 IV | heritage of Catholicism in terms understandable to modern
735 I(11) | Encyclical Letter Pacem in terris: AAS 55 (1963), 257–304;
736 II | rejection of violence and terrorism and requires a constant
737 | themselves
738 III | administration of sacraments, theological doctrines, interchange between
739 II | principles of political theory, and the technical complexity
740 | therefore
741 V | whose supreme direction all things are ordered to the glory
742 | Though
743 III | peoples; indeed, it would threaten the very spiritual and cultural
744 | thus
745 II | same time, the value of tolerance is disingenuously invoked
746 IV | has revealed to be weak or totally ruinous. It is insufficient
747 IV(28) | for the various religious traditions, recognizing in them «elements
748 IV | can be limited to a simple transformation of structures, because if
749 II | decision to forgo extraordinary treatments, which is morally legitimate).
750 II | ephemeral cultural and moral trends, 13 as if every possible
751 IV | utopian perspective which, turning the tradition of Biblical
752 II | good. The history of the twentieth century demonstrates that
753 II | brings with it a time of uncertainty in the face of something
754 | under
755 II | Civil society today is undergoing a complex cultural process
756 III | good which compromise or undermine fundamental ethical requirements.
757 IV | individualistic distortions and undermining the protection of the good
758 II | principles, which are the underpinning of life in society.~On the
759 IV | of Catholicism in terms understandable to modern culture is a task
760 II | right recognized also by the Universal Declaration on Human Rights.
761 II | resulted in advances that are unsettling for the consciences of men
762 II | Furthermore, it is not unusual to hear the opinion expressed
763 IV | culture is a task of great urgency today, in order to avoid
764 IV | vision without God, makes ill use of religion by directing
765 IV | activities inspired by a utopian perspective which, turning
766 V | V. Conclusion~9. The principles
767 I | Among the saints, the Church venerates many men and women who served
768 V | D.B.~Archbishop Emeritus of Vercelli~Secretary~~
769 II(12) | 1991); Encyclical Letter Veritatis splendor, 101: AAS 85 (1993),
770 II | requires a constant and vigilant commitment on the part of
771 III | branch, engrafted to the vine which is Christ, bears its
772 II | and radical rejection of violence and terrorism and requires
773 IV | into a kind of prophetic vision without God, makes ill use
774 II | pacifistic and ideological visions tend at times to secularize
775 V | responsibilities according to the vocation of each... May Christians...
776 I | all can contribute, by voting in elections for lawmakers
777 III(24)| World Day of Peace: «If you want peace, respect the conscience
778 IV | especially since the Second World War, do not permit any kind
779 III | civilization. 23 John Paul II has warned many times of the dangers
780 I | officials, and in other ways as well, to the development
781 IV | exercise of freedom will be weakened, opening the way to libertine
782 II | must be noted also that a well-formed Christian conscience does
783 | where
784 | whole
785 III | Church’s Magisterium does not wish to exercise political power
786 II | marriage between a man and a woman, and protected in its unity
787 II | about the organization of worldly affairs«,15 they are also
788 III | the profession of faith, worship, administration of sacraments,
789 I | Christians, as one Early Church writer stated, «play their full
790 I(11) | AAS 29 (1937), 78ff; Pius XII, Encyclical Letter Summi
791 I(11) | 1890–1891), 643ff; Benedict XV, Encyclical Letter Pacem
792 I(11) | natalizi 1941–1944; John XXIII, Encyclical Letter Mater
793 II | principles of natural ethics and yield to ephemeral cultural and
794 | you
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