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? I i PAGE 2—The Southern Cross, May 11, 1963 TEXT OF ENCYCLICAL PACEM IN TERRIS The following is the third in a series of installments of the text of the ency clical Pacem in Terris (Peace on Earth) of His Holiness Pope John XXIII. Part III Relations Between States Subjects of Rights and Duties Our predecessors have con stantly maintained, and We join them in reasserting, that politi cal communities are recipro cally subjects of rights and duties. This means that their relationships also must be lib erty. The same moral law which governs relations between indi vidual human beings serves also to regulate the relations of political communities with one another. This will be readily under stood when one reflects that the individual representatives of political communities cannot put aside their personal dignity while they are acting in the name and interest of their coun tries; and that they cannot therefore violate the very law of their being, which is the moral law. It would be absurd, more over, even to imagine that men could surrender their own hu man attributes, or be compell ed to do so, by the very fact of their appointment to public office, whereas they have been given that noble assignments precisely because the wealth of their human endowments has earned them their reputation as outstanding members of the body politic. Furthermore, authority is a necessary requirement of the moral order in human society. It may not therefore be used against that order; and the very instant such an attempt were made, it would cease to be au thority, as the Lord has warned us; "Hear, therefore, kings, and understand; learn, you mag istrates of the earth’s expanse Hearken, you who rule the mul titude and lord it over throngs of peoples! Because authority was given you by the Lord and sovereignty by the Most High, who shall probe your works and scrutinize your counsels!" Lastly it is to be borne in mind that also in the regulating of relations between political communities, authority is to be exercised for the achievement of the common good, which con stitutes the reason for its exis tence. But a fundamental factor of the common good is acknow ledgment of the moral order and respect for its prescriptions. ‘ ‘Order between the political communities must be built upon the unshakable and unchange able rock of the moral law, made manifest in the order of nature by the Creator Himself and by Him engraved on the hearts of men with letters that may never be effaced. . .Like the rays of the gleaming bea con, its principles must guide the plans and policies of men and nations. These are the symbols—of warning, safety and smooth sailing—they will have to heed, if they would not see all their laborious efforts to estab lish a new order condemned to temptest and shipwreck.” In Truth First among the rules gov erning the relations between States is that of truth. This calls, above all, for the elimi nation of every trace of racism, and the consequent recognition of the principle that all States are by nature equal in dignity. Each of them accordingly is vested with the right to exis tence, to selfdevelopment, to the means fitting to its attainment, and to be the one primarily responsible for this selfdevel opment. Add to that the right of each to its good name and to the respect which is its due. Very often, experience has taught us, individuals will be found to differ considerably in knowledge, virtue, talent and wealth. Yet these inequalities must never be held to excuse any man’s attempt to lord it over his neighbors unjustly. They constitute rather a source of greater responsibility in the contribution which each and ev eryone must make towards mu- tural improvement. Similarly, political com munities may have reached dif ferent levels of culture, civil ization or economic develop ment. Neither is that a suffi cient reason for some to take unjust advantage of their super iority over others. Rather should they see in it an added motive for more serious com mitment to the common cause of social progress. It is not true that some hu man beings are by nature sup erior and others inferior. All men are equal in their natural dignity. Consequently there are no political communities which are superior by nature and none which are inferior by nature. All political communities are of equal natural dignity, since they are bodies whose mem bership is made up of these same human beings. Nor must it be forgotten, in this connec tion, that peoples can be highly sensitive, and with good reason, in matters touching their dig nity and honor. Truth further demands that the various media of social communications made available by modern progress, which en able the nations to know each other better, be used with se rene objectivity. That need not, of course, rule out any legiti mate emphasis on the positive aspects of their way of life. But methods of information which fall short of the truth, and by the same token impair the re putation of this people or that, must be discarded. In Justice Relations between political communities are to be further regulated by justice. This im plies, over and above recogni tion of their mutual rights, the fulfilment of their respective duties. Political communities have the right to existence, to self development and to the means necessary for this. They have the right to play the leading part in the process of their own development and the right to their good name and due honors. From which it follows as a simultaneous consequence that they have also the correspond ing duty of respecting these rights in others and of avoiding any act of violation. Just as an individual man may not pursue his own interests to the detri ment of other men, so, on the international level, one State may not develop itself by re- stricing or oppressing other States. St. Augustine rightly says: "What are kingdoms with out justice but bands of rob bers?" Not only can it happen, but it actually does happen, that the advantages and conven iences which nations strive to acquire for themselves be come objects of contention. Ne vertheless, the resulting disa greements must be settled not by force, nor by deceit or trick ery, but rather in the only man ner which is worthy of the dig nity of man, i.e., by a mutual assessment of the reasons on both sides of the dispute, by a mature and objective investiga tion of the situation, and by an equitable reconciliation of dif ferences of opinion. The Treatment of Minorities Since the 19th century there has been a rather widespread tendency in historical evolution for political communities to equate themselves with national communities. For various rea sons, however, it has not always been possible to make geo graphical boundaries coincide with ethnic ones. This gives rise to the phenomenon of mi norities and to the relative com plex problems. In the first place, it must be made clear that justice is seriously violated by whatever is done to limit the strength and numerical increase of these minority peoples. The injustice is even more serious if such sinful projects are aimed at the very extinction of these groups. On the other hand, the de mands of justice are admirably observed by those civil autho rities who promote the natural betterment of those citizens belonging to a smaller ethnic group, particularly when that betterment concerns their lan guage, the development of their natural gifts, their ancestral customs, and their accomplish ments and endeavors in the economic order. It should be noted, however, that these minority groups, ei ther because of a reaction to their present situation or be cause of their historical diffi culties, are often inclined to exalt beyond due measure any thing proper to their own peo ple, so as to place them even above human values, as if that which is proper to humanity were to be at the service of DISTRIBUTING THE BREAD OF LIFE Distributing Holy Communion to a group of young boys, the Holy Father displays his great concern for Catholic youth. Believing that it was almost impossible for the people to come to him, he has made every effort to make himself available to them. Msgr. Enrico Dante, the Pope’s master of ceremonies, assists the Holy Father. (NC Photos) that which is proper to the nation. Reason rather demands that these very people recognize also the advantages that accrue to them from their peculiar cir cumstances. For instance, no small contribution is made to ward the development of their particular talents and spirit by their daily dealings with people who have grown up in a different culture. This, how ever, will be true only if they will know how to act as a bridge, which facilitates the circulation of life in its various expressions among different traditions or civilizations, and not a zone of discord which can cause great damage and choke natural development. Active Solidarity Certainly relations between States must be regulated by the norms of truth and justice, but they also derive great benefits from active solidarity, through mutual cooperation on various levels, such as, in our own times, has already taken place with laudable results in the eco nomic, social, political, edu cational, health and sport spheres. We must remember that, of its very nature, civil authority exists not to confine its people within the boundaries of their nation, but rather to protect, above all else, the com mon good of that particular civil society, which certainly cannot be divorced from the common good of the entire hu man family. This entails not only that civil societies should pursue their particular interests with out hurting others, but also that they should join forces and plans whenever the efforts of an individual government cannot achieve its desired goals. But in the execution of such com mon efforts, great care must be taken least what helps some nations should injure others. Furthermore, the universal common good requires that in every nation friendly relations be fostered in all fields between the citizens and their interme diate societies. There are groupings of peo ple of more or less different racial backgrounds. However, the elements which character ize an ethnic group must not be transformed into a watertight compartment in which human beings are prevented from com municating with their fellow- men belonging to different ethnic groups. That would con trast with our contemporary situation, in which the dis tances separating peoples have been almost wiped out. Nor can one overlook the fact that, even though human beings differ from one another by virtue of their ethnic peculiarities, they all possess certain essential com mon elements and are inclined by nature to meet each other in the world of spiritual values, whose progressive assilimation opens to them the possibility of perfection without limits. They have the right and duty, therefore, to live in communion with one another. The Proper Balance between Population, Land and Capital As everybody knows, there are countries with an abundance of arable land and a scarcity of manpower, while in other coun tries there is no proportion be tween natural resources and the capital available. This demands that peoples should set up re lationships of mutual collabo ration, facilitating the circula tion from one to the other of capital, goods and manpower. Here We deem it opportune to remark that, whenever possi ble, the work to be done should be taken to the workers, not vice versa. In this way a possibility of a better future is offered to many persons without their being for ced to leave their own environ ment in order to seek residence elsewhere, which almost always entails the heartache of separa tion and difficult periods of as- justment and social integration. The Problem of Political Refugees The sentiment of universal fatherhood which the Lord has placed in Our heart makes Us feel profound sadness in con sidering the phenomenon of po litical refugees, a phenomenon which has assumed large pro portions and which always hides numberless and acute suffer ings. Such expatriations show that there are some political regimes which do not guarantee for individual citizens a suffi cient sphere of freedom within which their souls are allowed to breathe humanly. In fact, under those regimes even the lawful existence of such a sphere of freedom is either called into question or denied. This undoubtedly is a radical inversion of the order of human society, because the reason for the existence of public authority is to promote the common good, a fundamental element of which is the recognition of that sphere of freedom and the safeguard ing of it. At this point it will not be superfluous to recall that such exiles are persons, and that all their rights as persons must be recognized, since they do not lose those rights on losing the citizenship of the States of which they are former members. Now among the rights of a human person there must be in cluded the one by which a man may enter a political community where he hopes he can more fittingly provide a future for himself and his dependents. Wherefore, as far as he com mon good rightly understood permits, it is the duty of that State to accept such immigrants and to help to integrate them into itself as new members. Wherefore, on this occasion, We publicly approve and com mend every undertaking founded on the principles of human so lidarity and Christian charity which aims at making the mi gration of persons from one country to another less painful. And We will be permitted to single out for the attention and gratitude of all right-minded persons the manifold work which specialized international agencies are carrying out in this very delicate field. Disarmament On the other hand, it is with deep sorrow that We note the enormous stocks of armaments that have been and still are being made in the more econo mically developed countries with a vast outlay of intellec tual and economic resources. And so it happens that, while the people of these countries are loaded with heavy burdens, other countries as a result are deprived of the collaboration they need in order to make eco nomic and social progress. The production of arms is allegedly justified on the grounds that in present-day conditions peace cannot be pre served without an equal balance of armaments. And so, if one country increases its arma ments, others feel the need to do the same. And if one country is equipped with nuclear wea pons, other countries must pro duce their own, equally de structive. Consequently, people live in constant fear lest the storm that threatens every moment should break upon them with dreadful violence. And with good reason, for the arms of war are ready at hand. Even though it is difficult to believe that anyone would deliberately take the responsibility for the appalling destruction and sor row that war would bring in its train, it cannot be denied that the conflagration may be set off by some incontrollable and unexpected chance. And one must bear in mind that, even though the monstrous power of modern weapons acts as a de terrent, it is to be feared that the mere continuance of nuclear tests, undertaken with war in mind, will have fatal conse quence for life on the earth. Justice, right reason and hu manity, therefore, urgently de mand that the arms race should cease; that the stockpiles which exist in various countries should be reduced equally and simultaneously by the parties concerned; that nuclear wea pons should be banned; and that a general agreement should eventually be reached about progressive disarmament and an effective method of control. In the words of Pius XII, Our predecessor of happy memory; * ‘The calamity of a world war, with the economic and social ruin and the moral excesses and dissolution that accompany it, must not be permitted to en velop the human race for a third time.” All must realize that there is no hope of putting an end to the building up of armaments, nor of reducing the present stocks, nor still less of abolish ing them altogether, unless the process is complete and tho rough and unless it proceeds from inner conviction; unless, that is, everyone sincerely co operates to banish the fear and anxious expectation of war with which men are oppressed. If this is to come about the fundamental principle on which our present peace depends must be replaced by another, which declares that the true and solid peace of nations consists not in equality of arms but in mutual trust alone. We believe that this can be brought to pass, and We consid er that it is something which reason requires, that it is emi nently desirable in itself and that it will prove to be the source of many benefits. Above, the Holy Father’s day is telescoped in four intimate pictures which capture his two most important preoccupations, prayer *nd work. (Upper left) On arising the Pontiff first prays in his private chapel before offering Mass; (lower left) in his study he scans an official volume; (upper right) in his office, the Holy Father talks over a bit of Vatican business with his secretary Msgr. Loris Capovilla; (lower right) and finally the Pope, just «s the humblest parish priest, reads his daily office from his breviary. (NC Photos) In the first place, it is an objective demanded by reason. There can be, or at least there should be, no doubt that rela tions between States, as between individuals, should be regulated not by the force of arms but by the light of reason, by the rule, that is, of truth, of justice and of active and sincere coopera tion. Secondly, We say that it is an objective earnestly to be desired in itself. Is there any one who does not ardently yearn to see war banished, to see peace preserved and daily more firmly established? And finally, it is an objective which will be a fruitful source of many benefits, for its advan tages will be felt everywhere— by individuals, by families, by nations, by the whole human family. The warning of Pius XII still rings in our ears: "Noth ing is lost by peace; everything may be lost by war.” Since this is so, We, the Vicar on earth of Jesus Christ, Savior of the World and Author of Peace, and as interpreter of the very profound longing of the en tire human family, following the impulse of Our heart, seiz ed by anxiety for the good of all, feel it Our duty to beseech men, especially those who have the responsibility of public af fairs, to spare no labor in or der to ensure that world events follow a reasonable and human course. In the highest and most au thoritative assemblies, let men give serious thought to the pro blem of a peaceful adjustment of relations between political communities on a world level— an adjustment founded on mutual trust, on sincerity in negotia tions and on faithful fulfilment of obligations assumed. Let them study the problem until they find that point of agree ment from which it will be possible to commence to go for ward toward accords that will be sincere, lasting and fruitful. We, for Our part, will not cease to pray God to bless these labors so that they may lead to fruitful results. In Liberty It has also to be borne in mind that relations between States should be based on free dom, that is to say that no coun try may unjustly oppress others or unduly meddle in their af fairs. On the contrary, all should help to develop in others a sense of responsibility, a spirit of enterprise, and an earnest desire to be the first to promote their own advance ment in every field. The Evolution of Economically Underdeveloped Countries Because all men are joined together by reason of their common origin, their redemp tion by Christ and their super natural destiny, and are called to form one single family, We appealed in the encyclical "Ma ter et Magistra” to economi cally developed nations tocbme to the aid of those which were in the process of development. We are greatly consoled to see how widely that appeal has been favorably received. And We are confident that even more so in the future it will contri bute to the end that the poorer countries, in as short a time as possible, will arrive at that de gree of economic development which will enable every citizen to live in conditions in keeping with his human dignity. But it is never sufficiently repeated that the cooperation to which reference has been made should be affected with the greatest respect for the liberty of the countries being developed, for these must rea lize that they are primarily responsible, and that they are the principal artisans in the promotion of their own econo mic development and social progress. Our predecessor Pius XII already proclaimed that "inthe field of a new order founded on moral principles, there is no room for violation of free dom, integrity and security of other nations, no matter what may be their territorial extent or their capacity for defense. It is inevitable that the power ful States, by reason of their greater potential and their pow er, should pave the way in the establishment of economic groups comprising not only themselves but also smaller and weaker States as well. It is nevertheless indispensable that in the interests of the common good they, as all others, should respect the rights of those smaller states to political free dom, to economic development and to the adequate protection, in the case of conflicts between nations, of that neutrality which is theirs according to the nat ural, as well as international, law. In this way, and in this way only, will they be able to - obtain a fitting share of the common good, and assure the material and spiritual welfare of their people.” It is vitally important, there fore, that the wealthier States, in providing varied forms of assistance to the poorer, should respect the moral values and ethnic characteristics peculiar to each, and also that they should avoid any intention of political domination. If this is done, “a precious contribu tion will be made towards the formation of a world communi ty, a community in which each member, while conscious of its own individual rights and duties, will work in a realtionship of equality towards the attainment of the universal common good.” Signs of the Times Men are becoming more and more convinced that disputes which arise between States should not be resolved by re course to arms, but rather by negotiation. It is true that on histori cal grounds this conviction is based chiefly on the terrible destructive force of modern arms. And it is nourished by the horror aroused in the mind by the very thought of the cruel destruction and the immense suffering which the use of those armaments would bring to the : human family. And for this reason it is hardly possible to imagine that in the atomic era war could be used as an in strument of justice. Nevertheless, unfortunately, the law of fear still reigns among peoples, and it forces them to spend fabulous sums for armaments: not for aggression, they affirm—and there is no reason for not believing them— but to dissuade others from aggression. There is reason to hope, however, that by meeting and negotiating men may come to discover better the bonds—de riving from the human nature which they have in common— < that unite them, and that they may also come to discover that one of the most profound requirements of their common nature is this: that between them and their respective peo ples it is not fear which should reign but love, a love which tends to express itself in a collaboration that is loyal, man ifold in form and productive of many benefits. Measure Would Lower Mail Rate WASHINGTON, (NC) — Rep. \ Arnold Olsen of Montana has in troduced a bill to reduce postal rates for publications intended for use in religious instruction classes. Olsen said his bill would set the minimum per-piece charge for these publications at 15 one-hundredths of a cent dur ing 1963, one-fifth of a cent during 1964, and one-fourth of. a cent thereafter. Red Clamp— (Continued From Page 1) lanueva University in Havana, said "the danger that all Latin America will follow the steps of the Cuban revolution in a few years is very high.” "In that case, the fall of the United States would not be far away," said Lasaga, now a psychology professor at Mi ami’s Institute of Social Action. He stated that the basic plan of the communists” is to en circle the U.S. with communist countries, so that it will col lapse later as an ‘overripe fruit’, according to Lenin’s fa mous statement.” "The people of the U.S.,” said Lasaga, "represent the last hope of the free world, if it awakes .before it is too late.” Miguel A. Suarez, a former president of the board of Ca tholic Action in Cuba, said that democracy is succumbing to “The cold war of ideals and propaganda” waged by com munism. Suarez is now direc tor of Information Catolica Cu- bana, a bulletin published in Miami for Cubans in exile. “From Cuba,” he said, “the communists carry on a con stant propaganda directed to the continent, including the US; and the agitators who stir up political uneasiness in Ameri ca use Cuba as a springboard to the democratic countries. “Radio Moscow broadcasts in Spanish to Cuba 10 hours ev ery day,” Suarez stated, and so-called cultural organiza tions in Cuba “send by every means possible all kinds of sub versive pamphlets and books to , Latin America.”