Southern cross. (Savannah, Ga.) 1963-2021, May 18, 1963, Image 2

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Southern cross., May 18, 1963, Image 2

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Newspaper Page TextI f ri PAGE 2—The Southern Cross, May 18, 1963 TEXT OF The following is the last 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 IV Relationship Of Men And Of Political Communities With The World Community Interdependence between Political Communities Recent progress in science and technology has profoundly affected human beings and in fluenced men to work together and live as one family. There has been a great increase in the circulation of ideas, of persons and of goods from one country to another, so that relations have become closer between individ uals, families and intermediate associations belonging to dif ferent political communities, and between the public author ities of those communities. At the same time the inter dependence of national econom ies has grown deeper, one be coming progressively more closely related to the other, so that they become, as it were, integral parts of the one world economy. Likewise the social progress, order, security and peace of each country are necessarily connected with the social progress, order, se curity and peace of all other countries. At the present time no po litical community is able to pur sue its own interests and devel op itself in isolation because the degree of its prosperity and de velopment is a reflection and a component part of the degree of prosperity and development of all the other political com munities. Insufficiency of Modern States to Ensure the Universal Common Good The unity of the human fam ily has always existed because it's members were human be ings all equal by virtue of their natural dignity. Hence there will always exist the objective need to promote in sufficient meas ure the universal common good, that is the common good of the entire human family. In times past, one could be justified in feeling that the pub lic authorities of the different political communities might be in a position to provide for the universal common good either through normal diplomatic channels or top-level meetings, or by making use of juridical instruments such as conven tions and treaties, for example juridical instruments sugges ted by the natural law and reg ulated by the law of nations and international law. As a result of the far-reach ing changes which have taken place in the relations of the human family, the universal common good gives rise to problems which are complex, very grave and extremely ur gent, especially as regards se curity and world peace. On the other hand, the public au thorities of the individual polit ical communities—placed as they are on a footing of equal ity one with the other—no mat ter how much they multiply their meetings or sharpen their wits in efforts to draw up new jur idical instruments, they are no longer capable of facing the task of finding an adequate solution to the problems mentioned above. And this is not due to a lack of good will or of a spirit of enterprise, but because of a structural defect which hinders them. It can be said, therefore, that at this historical moment the present system of organization and the way its principle or au thority operates on a world ba sis no longer correspond to the objective requirements of the universal common good. Connection between the Common Good and Political Authority There exists an intrinsic con nection between the common good on the one .hand and the structure and function of pub lic authority on the other. The moral order, which needs pub lic authority in order to pro mote the common good in hu man society, requires also that the authority be effective in at taining that end. This demands that the organs through which the authority is formed, be comes operative and pursues its ends, must be composed and act in such a manner as to be cap able of bringing to realization the new meaning which the com mon good is taking on in the historical evolution of the hu man family. Today the universal common good poses problems of world wide dimensions which cannot be adequately tackled or solv ed except by the efforts of pub lic authorities endowed with a breadth of powers, structure and means of the same pro portions: that is, of public au thorities which are in a position to operate in an effective man ner on a worldwide basis. The moral order itself, therefore, demands that such a form of public authority be establish ed. Public Authority Instituted by Common Consent and Not Imposed by Force A public authority, having worldwide power and endowed with the proper means for the efficacious pursuit of its ob jective, which is the universal common good in concrete form, must be set up by common ac cord and not imposed by force. The reason is that such an authority must be in a position to operate effectively, while at the same time its action aimed at satisfying the objective re quirements of the universal common good. The difficulty is that there would be reason to fear that a supernational or worldwide public authority imposed by force by the more powerful po litical communities might be or might become an instrument of one-sided interests. And even should this not happen, it would be difficult for it to avoid all suspicion of partiality in its ac tions, and this would take away from the efficaciousness of its activity. Even though there may be pronounced differences between political communities as re gards the degree of their econ omic development andtheir.mil- itary power, they are all very sensitive as regards their juri dical equality and their moral dignity. For that reason, they are right in not easily yielding in obedience to an authority im posed by force, or to an authori ty in whose creation they had no part, or to which they them selves did not decide to submit by conscious and free choice. The Universal Common Good and Personal Rights Like the common good of in dividual political communities, so too the universal common good cannot be determined ex cept by having regard to the human person. Therefore, the public authority of the world community, too, must have as its fundamental objective the recognition, respect, safe guarding and promotion of the rights of the human person. This can be done by direct ac tion when required, or by cre ating on a world scale an en vironment in which the pub lic authorities of the individual political communities can more easily carry out their specific functions. The Principle of Subsidiarity Just as within each political community the realtions be tween individuals, families, intermediate associations and public authority are governed by the principle of subsidiarity, so too the relations between the public authority of each political community and the public auth ority of the world community must be regulated by the light of the same principle. This means that the public authority of the world community must tackle and solve problems of an economic, social, political or cultural character which are posed by the universal com mon good. For, because of the vastness, complexity and ur gency of those problems, the public authorities of the indiv idual States are not in a posi IN TERRIS POPE JOHN RECEIVES PEACE PRIZE—His Holiness Pope John XXIII receives the $160,000 Balzan Peace Prize at St. Peter’s Basilica in the Vatican from Giovanni Gron- chi, president of the Balzan Foundation and former Italian president. In the center is Msgr. Mario Nasalli Rocca di Cornegliano, papal chamberlain. The 81-year-old pontiff said the honor and glory should go to God and vowed to continue striving for world peace.—(NC Photos) tion to tackle them with any hope of a positive solution. The public authority of the world community is not intend ed to limit the sphere of ac tion of the public authority of the individual political community, much less to take its place. On the contrary, its purpose is to create, on a world basis, an environment in which the public authorities of each political community, its citizens and in termediate associations, can carry out their tasks, fulfill their duties and exercise their rights with greater security. Modern Developments As is known, the United Na tions Organization (U.N.O.)was /established on June 26, 1945, and to it there were subsequen tly added intergovernmental ag encies with extensive interna tional tasks in the economic, social, cultural, educational and health fields. The United Na tions Organization had as its essential purpose the main tenance and consolidation of peace between peoples, fos tering between them friendly relations based on the princi ples of equality, mutual respect, and varied forms of cooperation in every sector of human society. An act of the highest impor tance performed by the United Nations Organization was the Universal Declaration of Hu man Rights, approved in the General Assembly of December 10, 1948. In the preamble of that declaration, the recogni tion and respect of those rights and respective liberties is pro claimed as an ideal to be pur sued by all peoples and all countries. Some objectives and reserva tions were raised regarding certain points in the declara tion. There is no doubt, how ever, that the document repre sents an important step on the path toward the juridical-poli tical organization of the world Community. For in it, in most solemn form, the dignity of a person is acknowledged to all human beings. And as a con sequence there is proclaimed, as a fundamental right, the right of free movement in the search for truth and in the at tainment of moral good and of justice, and also the right to a dignified life, while other rights connected with those mentioned are likewise proclaimed. It is Our earnest wish that the United Nations Organiza tion—in its structure and in its means—may become ever more equal to the magnitude and no bility of its tasks, and that the day may come when every hu man being will find therein an effective safeguard for the rights which derive directly from his dignity as a person, and which are therefore uni versal, inviolable and inaliena ble rights. This is all the more to be hoped for since all human beings, as they take an ever more active part in the public life of their own political com munities, are showing an in creasing interest in the affairs of all peoples and are becom ing more consciously aware that they are living members of a world community. Part V Pastoral Exhortations Duty of Taking Part in Public Life Once again We deem it oppor tune to remind Our children of their duty to take an active part in public life and to contribute; toward the attainment of the common good of the entire hu man family as well as to that of their own political com munity. They should endeavor, therefore, in the light of the F aith and with the strength of love, to ensure that the various institutions—whether econom ic, social, cultural or political in purpose—should be such as not to create obstacles, but ra ther to facilitate or render le§| arduous man’s perfecting of himself both in the natural or4 der as well as in the supernat 4 ural. Scientific Competence, Tech-j nical Capacity and Professional Experience Nevertheless, in order tp imbue civilization with sound principles and enliven it with the spirit of the Gospel, it is not enough to be illumined with the gift of faith and enkindl ed with the desire of forward ing a good cause. For this end it is necessary to take an ac tive part in the various organi zations and influence them from within. And since our present age is one of outstanding scien tific and technical progress and excellence, one will not be able to enter these organizations and work effectively from within unless he is scientifically com petent, technically capable and skilled in the practice of his own profession. Apostolate of a Trained Laity We desire to call attention to the fact that scientific compe tence, technical capacity and professional experience, al though necessary, are not of themselves sufficient to ele vate the relationships of so ciety to an order that is gen uinely human, that is to an or der whose foundation is truth, whose measure and objective is justice, whose driving force is love, and whose method of attainment is freedom. Por this end it is certainly necessary that human beings carry on their own temporal activities in accordance with the laws governing them and following the methods corres ponding to their nature. But at the same time it is also necessary that they should car ry on those activities as acts within the moral order and, therefore, as the exercise or vindication of a right, as th^ fulfillment of a duty or the performance of a service, and as a positive answer to the providential design of God di rected to our salvation. In other words, it is neces sary that human beings, in the intimacy of their own conscien ces, should so live and act in their temporal lives as to cre ate a synthesis between scien tific, technical and profession al elements on the one hand, and spiritual values on the other. Integration of Faith and Action It is no less clear that to day, in traditionally Christian nations, secular institutions, although demonstrating a high degree of scientific and techni cal perfection and efficiency in achieving their respective ends, not infrequently are but slightly affected by Christian motivation or inspiration. It is beyond question that in the creation of those institu tions many contributed and con tinue to contribute who were believed to be and who con sider themselves Christians; and without doubt, in part at least, they were and are. How does one explain this? It is Our opinion that the explanation is to be found in an inconsisten cy in their minds between re ligious belief and their action in the temporal sphere. It is necessary, therefore, that their interior unity be re-estab lished, and that in their tem poral activity faith should be present as a beacon to give light, and charity as a force to give life. Integral Education It is Our opinion, too, that the above-mentioned inconsis tency between the religious faith, in those who believe, and their activities in the tempor al sphere, results — in great part if not entirely—from the lack of a solid Christian edu cation. Indeed, it happens in many quarters and too often that there is no proportion be tween scientific training and religious instruction. The for mer continues and is extended until it reaches higher degrees, while the latter remains at elementary level. It is indispensable, there fore, that in the training of youth, education should be com plete and without interruption, namely that in the minds of the young religious values should be cultivated and the moral conscience refined in a man ner to keep pace with the con tinuous and ever more abun dant assimilation of scientific and technical knowledge. And it is indispensable, too, that they may be instructed regard ing the proper way to carry out their actual tasks. Constant Endeavor We deem it opportune to point out how difficult it is to under stand clearly the relation be tween the objective require ments of justice and concrete situations, that is to perceive the degrees and forms in which doctrinal principles and direc tives ought to be applied to re ality. And the perception of those degrees and forms is all the more difficult in our times, which are marked by a pro nounced dynamism. For this reason, the problem of bring ing social reality into line with the objective requirements of justice is a problem which will never admit of a definitive solu tion. Meanwhile, Our children must watch over themselves lest they relax and feel satis fied with objectives already achieved. In fact, all human beings ought rather to reckon that what has been accomplished is but little in comparison with what remains to be done. This is so because organs of production, trade unions, associations, pro fessional organizations, insur ance systems, legal systems, political regimes, and institu tions for cultural, health, rec reational or sporting purposes must all be adjusted to the era of the atom and of the conquest of space, an era which the human family has already entered, wherein it has commenced its new advance towards.limitless horizons. Relations between Catholics and Non- Catholics in Social and Economic Affairs The doctrinal principles out lined in this document derive from or are suggested by re quirements inherent in human nature itself, and are, for the most part, dictates of the nat ural law. They provide Catho lics, therefore, with a vast field in which they can meet and come to an understanding both with Christians separated from this Apostolic See, and also with human beings who are not en lightened by faith in Jesus Christ, but who are endowed with the light of reason and with a natural and operative honesty. "In such relations let the faithful be careful to be always consistent in their actions, so that they may never come to any compromise in matters of religion and morals. At the same time, however, let them be, and show themselves to be, animated by a spirit of understanding and detachment, and disposed to work loyally in the pursuit of objectives •which are of their nature good, or conductive to good," However, one must never confuse error and the person who errs, not even when there is question of error or inade quate knowledge of truth in the moral or religious field. The person who errs is al ways and above all a human being and retains in every case his dignity as a human person. And he must always be regarded and treated in accordance with that lofty dignity. Besides, in every human being there is a need that is congenial to his nature and never becomes ex tinguished that compells him to break through the web of error and open his mind to the knowledge of truth. And God will never fail to act on his interior being, with the re sult that a person, who at a given moment of his life lacks the clarity of faith or even ad heres to erroneous doctrines, can at a future date be enligh tened and believe the truth. Meetings and agreements in the various sectors of daily life between believers and those who do not believe, or believe insufficiently because they ad here to error, can be occasions for discovering truth and paying homage to it. It must be borne in mind, furthermore, that neither can false philosophical teachings regarding the nature, origin and destiny of the universe and of man be identified with his torical movements that have economic, social, cultural or political ends, not even when these movements draw inspir ation therefrom. This is so because the teach ings, once they are drawn up and defined, remain always the same, while the movements, working in historical situations in constant evolution, cannot but be influenced by these latter and cannot avoid, therefore, being subject to changes, even of a profound nature. Besides, who can deny that those movements, in so far as they conform to the dictates of right reason and are interpreters of the lawful as pirations of the human person, contain elements that are posi tive and deserving of approval? It can happen, then, that a drawing nearer together or a meeting for the attainment of some practical end, which was formerly deemed inopportune or unproductive, might now or in the future be considered oppor tune and useful. But to decide whether this moment has arrived and also to lay down the ways and degrees in which work in common might be possible for the achievement of economic, social, cultural and political ends which are honorable and useful, are problems which can only be solved with the virtue of prudence, which is the guiding light of the virtues that regulate the moral life, both individual and social. Therefore, as far as Catholics are concerned, this decision rests primarily with those who live and work in the specific sectors of human society in which those problems arise, always, however, in accordance with the principles of the natural law, with the so cial doctrine of the Church, and with the directives of ecclesias tical authority. For it must not be forgotten that the Church has the right and the duty not only to safeguard the principles of ethics and religion, but also to intervene authoritatively with her children in application of those principles to concrete cases. Little by Little There are some souls, par ticularly endowed with genero sity, who, on finding situations where the requirements of jus tice are not satisfied or not satisfied in full, feel enkindled with the desire to change the state of things, as if they wish ed to have the recourse to some thing like a revolution. It must be borne in mind that to proceed gradually is the law of life in all its ex pressions. Therefore, inhuman institutions, too, it is not im possible to renovate for the better except by working from within them, gradually. Pius XII Proclaimes: “Sal vation and justice are not to be found in revolution, but in evolution through concord. Vio lence has always achieved only destruction, not construction; the kindling of passions, not their pacification; the accumu lation of hate and ruin, not the reconciliation of the con tending parties. And it has re duced men and parties to the difficult task of rebuilding, af ter sad experience, on the ruins of discord." An Immense Task There is an immense task incumbent on all men of good will, namely, the task of re storing the relations of the human family in truth, in jus tice, in love and in freedom— the relation between individual human beings; between citizens and their respective political communities; between political communities themselves; be tween individuals, families, in termediate associations and po litical communities on the one hand, and the world community on the other. This is a most exalted task, for it is the task of bringing about true peace in the order established by God. Admittedly, those who are endeavoring to restore the re lations of social life according to the criterions mentioned above are not many. To them We express Our paternal apprecia tion, and We earnestly invite them to persevere in their work with ever greater zeal. And We are comforted by the hope that their number will increase, es pecially among those who be lieve. For it is an imperative of duty; it is a requirement of Love. Every believer in this world of ours must be a spark of light, a center of love, a vivi fying leaven amidst his fellowmen. And he will be this all the more perfectly the more closely he lives in communion with God in the intimacy of his own soul. In fact, there can be no peace between men unless there is peace within each one of them, unless, that is, each one builds up within himself the order wished by God. Hence St. Au gustine asks; "Does your soul desire to overcome your lower in clinations? Let it be subject to Him who is on high and it will conquer the lower self: There will be peace in you: True, secure and well ordered peace. In what does that order consist? God commands the soul; the soul commands the body; and there is nothing more orderly than this.” The Prince of Peace These words of Ours, which We have wished to dedicate to the problems that beset the human family today, and on the just solution of which the ordered progress of society de pends, are dictated by a pro found aspiration which We know is shared by all men of good will: the consolidation of peace in the world. As the humble and unworthy Vicar of Him whom the Pro phet announced as the Prince of Peace, We have thq duty to expend all Our energies in an effort to protect and strengh- then this gift. However, peace will be but an empty-sounding word unless it is founded on the order which this present docu ment has outlined in confident hope: an order founded on truth, built according to justice, vivi fied and integrated by charity, and put into practice in freedom This is such a noble and ele vated task that human resources even though inspired by the most praiseworthy goodwill, cannot bring it to realization alone. In order that human society may reflect as faithfully as possible the Kingdom of God, help from on high is necessary. For this reason, during these sacred days, Our supplication is raised with greater fervor to wards Him who by His painful Passion and death overcame sin—the root of discord and the source of sorrows and inequal ities—and by His Blood recon ciled mankind to the Eternal Father. "For he himself is our peace, he it is who has made both one. . . And com ing, he announced the good tidings of peace to you who were afar off, and of peace to those who were near.” John XXLII 7 Cleaners and Laund Fur Storage and Rug Cleaning 232 Roosevelt Ave. Lake Parr Shopping Center 1107 N. Slappey HE 2-0575 And in the liturgy of these days we hear the announce ment: "Our Lord Jesus Christ, after His resurrection, stood in the midst of His disciples and said ‘Peace be to you’, alleluia: the disciples rejoiced seeing the Lord." He leaves us peace, He brings us peace. "Peace I leave with you, my peace I give to you; not as the world gives do I give to you." This is the peace which We implore of Him with the ardent yearning of Our prayer. May He banish from the hearts of men whatever might endanger peace. May He transform them into witnesses of truth, justice and brotherly love. May He enlighten the rulers of peoples so that in addition to their solicitude for the proper welfare of their citizens, they may guarantee and defend the great gift of peace. May He enkindle the wills of all so that they may overcome the barriers that di vide, cherish the bonds of mutual charity, understand others, and pardon those who have done them wrong. By vir tue of His action, may all peo ples of the earth become as brothers, and may the most longed for peace blossom forth and reign always between them. As a pledge of this peace, and with the ardent wish that it may shine forth on the Chris tian communities entrusted to your care, especially for the benefit of those who are most lowly and in the greatest need of help and defense, We are glad to impart to you, venerable brothers, to priests both secular and Religious, to reli gious men and women and to the faithful of your dioceses parti cularly to those who make every effort to put these exhortations of Ours into practice, Our apos tolic blessing in propitiation of ) heavenly favors. Finally, upon all men of good will, to whom this encyclical letter is also ad dressed, We implore from Al mighty God health and prosperi ty. Given at Rome at St. Peter’s, on Holy Thursday, the 11th day of April, in the year 1963, the fifth of Our pontificate.