Gaudium et Spes

(Joys and Hopes)

Introduction:

Gaudium et spes (Joy and Hope), the Pastoral Constitution on the

Church in the Modern World, is one of the four constitutions resulting from
the Second Vatican Council in December 7 1965. The Document is an
overview of the Catholic Church’s teachings about humanity’s relationship
to society, especially in reference to economics, poverty, social justice,
culture, science, technology and ecumenism. Approved by a vote of 2,307
to 75 of the bishops assembled at the council, it was promulgated on the
day the council ended.

The Situation of Men in the Modern world

1. The joys and the hopes, the griefs and the anxieties of the men of
this age, especially those who are poor or in any way afflicted,
these are the joys and hopes, the griefs and anxieties of the
followers of Christ.
2. Hence this Second Vatican Council, having probed more profoundly
into the mystery of the Church, now addresses itself without
hesitation, not only to the sons of the Church and to all who invoke
the name of Christ, but to the whole of humanity.
3. Though mankind is stricken with wonder at its own discoveries and
its power, it often raises anxious questions about the current trend
of the world, about the place and role of man in the universe, about
the meaning of its individual and collective strivings, and about the
ultimate destiny of reality and of humanity.
4. To carry out such a task, the Church has always had the duty of
scrutinizing the signs of the times and of interpreting them in the
light of the Gospel.
5. Today's spiritual agitation and the changing conditions of life are
part of a broader and deeper revolution.

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 6. The traditional local communities such as families, cians, tribes,
villages, various groups and associations stemming from social
contacts, experience more thorough changes every day.
7. A change in attitudes and in human structures frequently calls
accepted values into question, especially among young people, who
have grown impatient on more than one occasion, and indeed
become rebels in their distress.
8. This development coming so rapidly and often in a disorderly
fashion, combined with keener awareness itself of the inequalities
in the world beget or intensify contradictions and imbalances.
9. Meanwhile the conviction grows not only that humanity can and
should increasingly consolidate its control over creation, but even
more, that it devolves on humanity to establish a political, social
and economic order which will growingly serve man and help
individuals as well as groups to affirm and develop the dignity
proper to them.
10. The truth is that the imbalances under which the modem
world labors are linked with that more basic imbalance which is
rooted in the heart of man.

For in Man Himself Many Elements Wrestle with One Another:

1. Hence he suffers from internal divisions, and from these flow

so many and such great discords in society.
2. The Church firmly believes that Christ, who died and was
raised up for all can through His Spirit offer man the light and
the strength to measure up to his supreme destiny.
3. She likewise holds that in her most benign Lord and Master
can be found the key, the focal point and the goal of man, as
well as of all human history.
4. Hence under the light of Christ, the image of the unseen God,
the firstborn of every creature

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 5. The council wishes to speak to all men in order to shed light
on the mystery of man and to cooperate in finding the
solution to the outstanding problems of our time.

The Church and Man's Calling

11. The People of God believes that it is led by the Lord's Spirit, who
fills the earth.

12. According to the almost unanimous opinion of believers and

unbelievers alike, all things on earth should be related to man as
their center and crown.

But What is Man?

For Sacred Scripture teaches that man was created to the image of
God, is capable of knowing and loving his Creator, and was appointed by
Him as master of all earthly creatures

1. That he might subdue them and use them to God's glory.

2. You have given him rule over the works of your hands, putting all
things under his feet (Ps. 8:5-7). But God did not create man as a
solitary, for from the beginning "male and female he created them"
(Gen 1:27). Therefore, as we read elsewhere in Holy Scripture God
saw "all that he had made, and it was very good" (Gen. 1:31).

13. Although he was made by God in a state of holiness, from the very
onset of his history man abused his liberty, at the urging of the Evil
One.

3. What divine revelation makes known to us agrees with experience.

4. But the Lord Himself came to free and strengthen man, renewing
him inwardly and casting out that "prince of this world" (John 12:31)
who held him in the bondage of sin. For sin has diminished man,
blocking his path to fulfillment.

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 CHAPTER I

The Dignity of the Human Person

14. Though made of body and soul, man is one.

The Union of the Body and Soul the Catholic Church emphasizes the
unity of body and soul in human beings, asserting that humans must
honor their bodies as God's creation.

Despite this inherent dignity, humans are often in conflict with their
sinful nature, leading to a struggle between good and evil. This internal
battle highlights humanity's need for divine assistance, which is provided
by Jesus Christ. Through His sacrifice, humans are offered liberation from
sin and the promise of inner renewal.

Humans are often conflicted with their sinful nature, leading to a

struggle between good and evil.

For example: A person who is a user of drugs, Their body and soul are
unified, and they recognize that their body is a part of god’s creation, and
should be respected and cared for. However, their addiction represents
the internal conflict between good and evil.

15. Man judges rightly that by his intellect he surpasses the material
universe, for he shares in the light of the divine mind.

Man has Intellectual nature. Humans are special because of their

ability to think and understand the world. It says that our intellect allows
us to surpass the material world, meaning we can understand and control
it.

Human naturally seek to know the truth about themselves, their

purpose, and the world around them.

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For example: Humans invented amazing technologies like computers and
explored outer space. But our mind doesn’t just stop at what we can see
or touch. We also seek deeper truths, like understanding why we exist or
what is right and wrong.

16. In the depths of his conscience, man detects a law which he

does not impose upon himself, but which holds him to obedience.

Conscience in guiding human actions, the inherent dignity of

following a moral law believed to be written by God in every person's
heart, and the role of conscience in the search for truth and moral
solutions.

Everyone has an inner voice that tells us what is right and wrong,
this voice helps people make good choices, like being honest and kind.

For example: You find a wallet in the park and the wallet is full of cash.
Your mother is sick and you need that money for your mother's medical
expenses. Your inner voice tells you to return it and give it to the police
station. This is the right thing to do that shows honesty and respect.

17. Only in freedom can man direct himself toward goodness.

People value freedom because it allows them to choose what they

do.

Our dignity comes from making informed, personal choices, not just
following

impulses or pressures from others.

For example : You have freedom to choose your career. You can choose to
be a mayor because you want to help others, but you can also do
something harmful and dishonest just for money. True freedom means
choosing the good path, even if it’s harder.

18. It is in the face of death that the riddle a human existence grows
most acute.

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 Every person's dignity stems from being created in God's image,
which calls for a life of communion with God and others. It emphasizes
that human dignity must be respected and protected in all societal
institutions and practices.

For example: The government should respect everyone and protect his
nation. Affordable and accessible healthcare for all citizens, ensuring that
everyone has access to medical care, regardless of income. Government
upholds the dignity of each person and works towards the common goods.

19. The root reason for human dignity lies in man's call to
communion with God.

Many people seek answers to existential questions but often

struggle to find meaning in a world where belief in God is diminished or
absent.

Atheism - A lack of belief in gods.

Atheism must understood in its complexity, as it can arise from

diverse cultural and social contexts.

Human being has inherent dignity because they are created in

God's image. This dignity calls for respect, justice, and care in all aspects
of life.

20. Modern atheism often takes on a systematic expression which,

in addition to other causes, stretches the desires for human
independence to such a point that it poses difficulties against any
kind of dependence on God.

Modern atheism often presents itself in a structured way, driven by

the desire for complete human independence.

Human dignity is not derived from societal status, achievement or

any external factors but from the intrinsic worth bestowed by God.

Respect and love each other.

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 21. In her loyal devotion to God and men, the Church has already
repudiated and cannot cease repudiating, sorrowfully but as firmly
as possible.

This dignity is universal, applying to all individuals regardless of

their race, gender, or social status.

22. The truth is that only in the mystery of the incarnate Word does
the mystery of man take on light.

Christ is the revelation of human dignity. His sacrifices show the

immense value of each person.

All people, regardless of their background or circumstances are

called holiness.

Chapter II

The Community of Mankind

23. Interdependence of the people

Because of technological advancement, people in the modern world

are becoming more interconnected because of the technology.

But the true meaning of connection is formed through respect and

deep relationships rather than just technological interactions.

These demand mutual respect for the full spiritual dignity of the
person.

For example: Social media allows people to connect with others

worldwide, we can have relationships online but true relationships are
built through personal interactions and shared experiences.

24. Brotherhood and Unity

All men should constitute one family and treat one another in a
spirit of brotherhood.

All humans are created by God and are called to treat each other
with love and respect.

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 25. Man’s social nature

Human progress and society's advancement are interconnected.

Social institutions should focus on the well-being of individuals, as

social life is essential for personal development.

Families and communities play a significant role in shaping an

individual's values and beliefs, contributing to their personal growth.

26. Common Good and Human Dignity

The common good should benefit all individuals, respecting their

rights and dignity.

Every person has universal rights that need to be upheld.

Ensuring Access to Basic Needs Like:

1. food,
2. shelter,
3. education
4. right to choose the state of life
5. to found a family
6. to employment
7. good reputation
8. respect

For everyone in a community promotes the common good and upholds

human dignity.

The social order should be based on truth, justice, and love,

continuously striving for a more humane and balanced society.

27. Coming down to practical and particularly urgent consequences,

this council lays stress on reverence for man; everyone must consider
his every neighbor without exception as another self, taking into
account first of all His life and the means necessary to living it with
dignity, so as not to imitate the rich man who had no concern for the
poor man Lazarus.

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 The passage refers to a verse in the Bible, Matthew 25:40, and uses it
to call for helping those in need in our modern world. Here's a breakdown
of the meaning:

Universal obligation to be a neighbor: We are not to limit our kindness and

help to those we know or who are similar to us.

Actively helping those in need: Seeing someone in need is not enough.

The passage emphasizes taking action to assist them.

Examples of those who might need help:

The hungry: This represents anyone in a vulnerable situation whose basic

needs are not being met.

Connection to Matthew 25:40: The verse says that helping those in need
is the same as helping Jesus himself.

So, the passage is reminding us to actively care for those who are less
fortunate, regardless of their background or circumstances. It emphasizes
that showing compassion and helping others is a core part of Christian
belief.

28. Respect and love ought to be extended also to those who think
or act differently than we do in social, political and even religious
matters. In fact, the more deeply we come to understand their ways
of thinking through such courtesy and love, the more easily will we
be able to enter into dialogue with them.

This passage is about the importance of showing respect and love

even to those with differing viewpoints. Here's a breakdown of the key
points:

Respect and love for differing viewpoints: We should treat others with
kindness and respect, even if they disagree with us on social, political, or
religious issues.

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Understanding through courtesy and love: By approaching others with
respect and love, we're more likely to understand their perspectives. This
creates a foundation for meaningful conversations.

Dialogue and communication: The ultimate goal is open communication

and dialogue. When we understand each other better, discussions and
finding common ground become easier.

Love and good will shouldn't lead to indifference: While we should be

loving and kind, it shouldn't make us unconcerned about truth and
goodness.

Love compels speaking the truth: For Christians, love motivates them to
share their beliefs (the "saving truth") with others.

Distinguish between error and the person: It's important to differentiate

between a wrong idea (error) and the person who holds it. We should
condemn the wrong idea, but respect the person.

Respect human dignity: Everyone deserves respect as a human being,

even if they hold different beliefs.

God judge’s hearts: Only God can truly know someone's intentions, so we
shouldn't judge their inner guilt.

29. Since all men possess a rational soul and are created in
God's likeness, since they have the same nature and origin, have
been redeemed by Christ and enjoy the same divine calling and
destiny, the basic equality of all must receive increasingly greater
recognition.

This passage argues for a stronger recognition of the fundamental

equality of all people.

Shared humanity: All humans possess a rational soul, which separates

them from other living things and allows for reason and thought.

Created in God's likeness: This refers to the belief that humans were
created in the image of God, giving them inherent value and dignity.

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Shared nature and origin: Despite differences, all humans share a
common human nature and come from the same source (God's creation).

Redeemed by Christ: In Christianity, Jesus Christ's sacrifice applies to all

people, offering them salvation and a connection to God.

Shared divine calling and destiny: Everyone is believed to have a

purpose given by God and a shared ultimate fate.

Because of these shared characteristics, the passage argues that

the fundamental equality of all people deserves greater recognition. This
equality is likely referring to inherent value and basic human rights, not
necessarily identical situations or outcomes in life.

30. Profound and rapid changes make it more necessary that

no one ignoring the trend of events or drugged by laziness, content
himself with a merely individualistic morality. It grows increasingly
true that the obligations of justice and love are fulfilled only if each
person, contributing to the common good, according to his own
abilities and the needs of others, also promotes and assists the
public and private institutions dedicated to bettering the conditions
of human life.

The passage argues that in our rapidly changing world, we all have
a responsibility to contribute to the greater good.

Rapid change demands action: Because the world is changing quickly,

it's more important than ever to be aware of current events and take
action.

Individualism is insufficient: Focusing solely on personal morals isn't

enough. We also have obligations to justice and love for society as a
whole.

Contributing to the common good: Fulfilling our obligations involves

using our abilities to help others and improve society's conditions. This
can be done through public and private institutions.

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 31. In order for individual men to discharge with greater
exactness the obligations of their conscience toward themselves
and the various group to which they belong, they must be carefully
educated to a higher degree of culture through the use of the
immense resources available today to the human race.

This passage argues that education, particularly for young people, is

crucial for building a more responsible and ethical society.

Fulfilling obligations: The passage suggests that people need better

education to fulfill their duties towards themselves and the groups they
belong to (family, community, society).

Importance of a "higher degree of culture": This doesn't just mean

artistic appreciation, but a well-rounded education that fosters critical
thinking, ethical reasoning, and social awareness.

Resources for education: The text highlights the vast educational

resources available in the modern world, which should be utilized
effectively.

Focus on youth education: The passage emphasizes the importance of

educating young people from all backgrounds.

Desired outcome: The goal is not just to create skilled individuals, but
also "great-souled persons" – people with strong moral character,
compassion, and a commitment to the greater good.

32. As God did not create man for life in isolation, but for the
formation of social unity, so also "it has pleased God to make men
holy and save them not merely as individuals, without bond or link
between them, but by making them into a single people, a people
which acknowledges Him in truth and serves Him in holiness."

Humans created for community: God didn't create humans to be

isolated, but to form a social unit.

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Salvation through community: The passage suggests that God's plan
for salvation involves not just individuals, but a chosen people who are
united.

Chosen people serve God together: This chosen people are meant to
acknowledge God truthfully and serve Him together in holiness.

Historical basis: The passage references the beginning of "salvation

history," suggesting God has chosen groups throughout history, not just
individuals.

"His people" and the covenant: The passage uses the example of God
calling the Israelites "His people" (Exodus 3:7-12) and establishing a
covenant with them at Sinai (Exodus 19-24) as evidence of this chosen
people concept.

CHAPTER III

Man’s Activity Throughout The World

33. Through his labors and his native endowments man has
ceaselessly striven to better his life. Today, however, especially with
the help of science and technology, he has extended his mastery
over nearly the whole of nature and continues to do so.

Human advancement: Throughout history, humans have constantly

strived to improve their lives through hard work and natural talents.

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Science and technology: The text highlights the recent acceleration of
progress due to advancements in science and technology. This has given
humans much greater control over nature.

Global community: Increased social interaction among nations is

fostering a sense of a unified world community.

Shifting focus: Many things people once looked for from divine
intervention (heavenly powers) are now being achieved through human
effort and ingenuity.

34. Throughout the course of the centuries, men have labored to

better the circumstances of their lives through a monumental amount of
individual and collective effort.

To believers, this point is settled:

Considered in itself, this human activity accords with God's will. For
man, created to God's image, received a mandate to subject to himself
the earth and all it contains, and to govern the world with justice and
holiness.

A mandate to relate himself and the totality of things to Him Who

was to be acknowledged as the Lord and Creator of all.

Human effort aligns with God's will:

Believers see human efforts to improve life (individually and

collectively) as ultimately aligned with God's will.

This stems from the creation story where God gave humans the task
to "subdue the earth" and govern it.

Humans are meant to manage the world and relate everything back
to God, acknowledging him as the Creator.

Work and Creation:

Even everyday activities like providing for oneself and family

contribute to a larger purpose.

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Through work, people can be seen as:

Continuing God's creative work: Humans build upon the foundation

God laid.

Helping others: Work benefits society as a whole.

Fulfilling God's plan: Human efforts contribute to the unfolding of God's

grand design for history.

Human achievement and God's glory:

The passage rejects the idea that human accomplishments oppose

God.

Instead, Christian belief sees human triumphs as a sign of God's

grace and the realization of his mysterious plan.

Greater human power brings greater responsibility – both

individually and for the community.

35. Human activity, to be sure, takes its significance from its

relationship to man. Just as it proceeds from man, so it is ordered
toward man.

Human activity revolves around humans:

It originates from humans and ultimately benefits them.

Example: A community organizes a volunteer clean-up day to remove

trash from a local park. This doesn't create any new technology, but it
improves the shared environment and fosters a sense of community.

Work leads to personal growth:

By working, humans not only change the world but also develop
themselves through learning, skill development, and expanding their
horizons.

This personal growth is considered more valuable than any material

possessions.

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Social progress over material gains:

The passage prioritizes actions that promote justice, brotherhood,

and better social structures.

These are seen as more valuable than purely technical

advancements.

Technology provides the tools, but social progress is what truly

drives human advancement.

The ultimate goal of human activity:

Human activity should be aligned with God's plan (divine plan and
will) and ultimately benefit humanity as a whole.

It should allow individuals and societies to fulfill their full potential

and purpose (vocation).

36. Now many of our contemporaries seem to fear that a closer

bond between human activity and religion will work against the
independence of men, of societies, or of the sciences.

Indeed, whoever labors to penetrate the secrets of reality with a

humble and steady mind, even though he is unaware of the fact, is
nevertheless being led by the hand of God, who holds all things in
existence, and gives them their identity.

Harmony between science and faith:

It emphasizes that genuine scientific inquiry doesn't contradict

faith. They can coexist and even complement each other.

Even those unaware of God's role are ultimately guided by Him in

their pursuit of understanding.

37. Sacred Scripture teaches the human family what the experience
of the ages confirms: that while human progress is a great
advantage to man, it brings with it a strong temptation.

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 It describes human history as a constant battle against negative
forces ("powers of darkness").

This struggle started at the beginning and will continue until the
end.

Humans constantly need to strive for good and rely on God's grace
to maintain integrity.

The Church acknowledges the potential of progress for human

happiness.

However, it also warns against being conformed to the "world" – a

negative spirit that misuses human potential for selfish purposes.

38. For God's Word, through Whom all things were made, was
Himself made flesh and dwelt on the earth of men.

God's love embodied in Jesus:

The passage references John 1:14, stating that Jesus, the Word who
created everything, became human and entered history.

Jesus revealed God's true nature as love (1 John 4:8).

He established love as the foundation for human perfection and a

transformed world.

Hope and the way of love:

For believers, Jesus offers hope that love is attainable and that
building a global brotherhood is possible.

This love should extend to everyday life, not just grand gestures.

Jesus' sacrifice exemplifies the need to bear burdens in pursuit of

peace and justice.

Christ's ongoing work and the Holy Spirit:

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 After his resurrection and ascension, Jesus holds power and
continues to influence humanity through the Holy Spirit.

The Holy Spirit inspires both:

A yearning for the afterlife.

Efforts to improve human life and society on Earth.

39. We do not know the time for the consummation of the earth and
of humanity, nor do we know how all things will be transformed.

Balancing the afterlife with earthly actions:

It acknowledges the importance of the afterlife, it discourages

neglecting our responsibilities on Earth.

We are called to cultivate this world because it's where the "new
human family" is taking root and offering a glimpse of the future.

The importance of earthly progress:

The passage distinguishes between worldly progress and the growth

of God's kingdom.

However, earthly progress that improves society is seen as valuable

and contributes to God's kingdom.

Our actions on Earth have lasting significance:

The good things we cultivate on Earth, like dignity, brotherhood,

freedom, and the fruits of human effort, will not be lost.

They will be refined and transformed in the afterlife when Christ

presents his kingdom to God.

The Kingdom of God:

The passage describes the Kingdom of God using various positive

attributes:

Eternal and universal

Truth and life

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 Holiness and grace

Justice, love, and peace.

This Kingdom is already present on Earth in a mysterious way and

will be fully realized upon Christ's return.

The Role of the Church in the Modern World

40. Everything we have said about the dignity of the human person,
and about the human community and the profound meaning of
human activity, lays the foundation for the relationship between the
Church and the world, and provides the basis for dialogue between
them. In this chapter, presupposing everything which has already
been said by this council concerning the mystery of the Church, we
must now consider this same Church inasmuch as she exists in the
world, living and acting with it.

41. Modern man is on the road to a more thorough development of

his own personality, and to a growing discovery and vindication of
his own rights. Since it has been entrusted to the Church to reveal
the mystery of God, Who is the ultimate goal of man, she opens up
to man at the same time the meaning of his own existence, that is,
the innermost truth about himself. The Church truly knows that only
God, Whom she serves, meets the deepest longings of the human
heart, which is never fully satisfied by what this world has to offer.

42. The union of the human family is greatly fortified and fulfilled by
the unity, founded on Christ,(10) of the family of God's sons.

The Church recognizes that worthy elements are found in today's

social movements, especially an evolution toward unity, a process of
wholesome socialization and of association in civic and economic
realms. The promotion of unity belongs to the innermost nature of
the Church, for she is, "thanks to her relationship with Christ, a

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 sacramental sign and an instrument of intimate union with God, and
of the unity of the whole human race."(12) Thus she shows the
world that an authentic union, social and external, results from a
union of minds and hearts, namely from that faith and charity by
which her own unity is unbreakably rooted in the Holy Spirit. For the
force which the Church can inject into the modern society of man
consists in that faith and charity put into vital practice, not in any
external dominion exercised by merely human means.

44. Just as it is in the world's interest to acknowledge the Church as

an historical reality, and to recognize her good influence, so the
Church herself knows how richly she has profited by the history and
development of humanity.

Since the Church has a visible and social structure as a sign of her
unity in Christ, she can and ought to be enriched by the development of
human social life, not that there is any lack in the constitution given her
by Christ, but that she can understand it more penetratingly, express it
better, and adjust it more successfully to our times. Moreover, she
gratefully understands that in her community life no less than in her
individual sons, she receives a variety of helps from men of every rank
and condition, for whoever promotes the human community at the family
level, culturally, in its economic, social and political dimensions, both
nationally and internationally, such a one, according to God's design, is
contributing greatly to the Church as well, to the extent that she depends
on things outside herself. Indeed, the Church admits that she has greatly
profited and still profits from the antagonism of those who oppose or who
persecute her.

45. While helping the world and receiving many benefits from it, the
Church has a single intention: that God's kingdom may come, and
that the salvation of the whole human race may come to pass. For
every benefit which the People of God during its earthly pilgrimage
can offer to the human family stems from the fact that the Church is

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 "the universal sacrament of salvation",(24) simultaneously
manifesting and exercising the mystery of God's love.

Some Problems of Special Urgency

46. This council has set forth the dignity of the human person, and
the work which men have been destined to undertake throughout
the world both as individuals and as members of society. There are
a number of particularly urgent needs characterizing the present
age, needs which go to the roots of the human race. To a
consideration of these in the light of the Gospel and of human
experience, the council would now direct the attention of all.

Of the many subjects arousing universal concern today, it may be

helpful to concentrate on these: marriage and the family, human
progress, life in its economic, social and political dimensions, the bonds
between the family of nations, and peace. On each of these may there
shine the radiant ideals proclaimed by Christ. By these ideals may
Christians be led, and all mankind enlightened, as they search for answers
to questions of such complexity.

Fostering the Nobility of Marriage and the Family

47. The well-being of the individual person and of human and

Christian society is intimately linked with the healthy condition of
that community produced by marriage and family. Hence Christians
and all men who hold this community in high esteem sincerely
rejoice in the various ways by which men today find help in fostering
this community of love and perfecting its life, and by which parents
are assisted in their lofty calling. Those who rejoice in such aids look
for additional benefits from them and labor to bring them about.

Yet the excellence of this institution is not everywhere reflected with

equal brilliance, since polygamy, the plague of divorce, so-called free love
and other disfigurements have an obscuring effect. In addition, married
love is too often profaned by excessive self-love, the worship of pleasure
and illicit practices against human generation. Moreover, serious

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disturbances are caused in families by modern economic conditions, by
influences at once social and psychological, and by the demands of civil
society. Finally, in certain parts of the world problems resulting from
population growth are generating concern.

All these situations have produced anxiety of consciences. Yet, the

power and strength of the institution of marriage and family can also be
seen in the fact that time and again, despite the difficulties produced, the
profound changes in modern society reveal the true character of this
institution in one way or another.

Therefore, by presenting certain key points of Church doctrine in a

clearer light, this sacred synod wishes to offer guidance and support to
those Christians and other men who are trying to preserve the holiness
and to foster the natural dignity of the married state and its superlative
value.

48. The intimate partnership of married life and love has been
established by the Creator and qualified by His laws, and is rooted in
the conjugal covenant of irrevocable personal consent. Hence by
that human act whereby spouses mutually bestow and accept each
other a relationship arises which by divine will and in the eyes of
society too is a lasting one. For the good of the spouses and their
off-springs as well as of society, the existence of the sacred bond no
longer depends on human decisions alone. For, God Himself is the
author of matrimony, endowed as it is with various benefits and
purposes.(1) All of these have a very decisive bearing on the
continuation of the human race, on the personal development and
eternal destiny of the individual members of a family, and on the
dignity, stability, peace and prosperity of the family itself and of
human society as a whole. By their very nature, the institution of
matrimony itself and conjugal love are ordained for the procreation
and education of children, and find in them their ultimate crown.
Thus a man and a woman, who by their compact of conjugal love
"are no longer two, but one flesh" (Matt. 19:ff), render mutual help

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 and service to each other through an intimate union of their persons
and of their actions. Through this union they experience the
meaning of their oneness and attain to it with growing perfection
day by day. As a mutual gift of two persons, this intimate union and
the good of the children impose total fidelity on the spouses and
argue for an unbreakable oneness between them.

49. The biblical Word of God several times urges the betrothed and
the married to nourish and develop their wedlock by pure conjugal
love and undivided affection. Many men of our own age also highly
regard true love between husband and wife as it manifests itself in a
variety of ways depending on the worthy customs of various peoples
and times.

50. Marriage and conjugal love are by their nature ordained toward
the begetting and educating of children. Children are really the
supreme gift of marriage and contribute very substantially to the
welfare of their parents. The God Himself Who said, "it is not good
for man to be alone" (Gen. 2:18) and "Who made man from the
beginning male and female" (Matt. 19:4), wishing to share with man
a certain special participation in His own creative work, blessed
male and female, saying: "Increase and multiply" (Gen. 1:28).
Hence, while not making the other purposes of matrimony of less
account, the true practice of conjugal love, and the whole meaning
of the family life which results from it, have this aim: that the couple
be ready with stout hearts to cooperate with the love of the Creator
and the Savior. Who through them will enlarge and enrich His own
family day by day.

Marriage to be sure is not instituted solely for procreation; rather, its

very nature as an unbreakable compact between persons, and the welfare
of the children, both demand that the mutual love of the spouses be
embodied in a rightly ordered manner, that it grow and ripen. Therefore,
marriage persists as a whole manner and communion of life, and

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maintains its value and indissolubility, even when despite the often
intense desire of the couple, offspring are lacking.

51. This council realizes that certain modern conditions often keep
couples from arranging their married lives harmoniously, and that
they find themselves in circumstances where at least temporarily
the size of their families should not be increased. As a result, the
faithful exercise of love and the full intimacy of their lives is hard to
maintain. But where the intimacy of married life is broken off, its
faithfulness can sometimes be imperiled and its quality of
fruitfulness ruined, for then the upbringing of the children and the
courage to accept new ones are both endangered.

To these problems there are those who presume to offer

dishonorable solutions indeed; they do not recoil even from the taking of
life. But the Church issues the reminder that a true contradiction cannot
exist between the divine laws pertaining to the transmission of life and
those pertaining to authentic conjugal love.

52. The family is a kind of school of deeper humanity. But if it is to

achieve the full flowering of its life and mission, it needs the kindly
communion of minds and the joint deliberation of spouses, as well
as the painstaking cooperation of parents in the education of their
children. The active presence of the father is highly beneficial to
their formation. The children, especially the younger among them,
need the care of their mother at home. This domestic role of hers
must be safely preserved, though the legitimate social progress of
women should not be underrated on that account.

Children should be so educated that as adults they can follow their

vocation, including a religious one, with a mature sense of responsibility
and can choose their state of life; if they marry, they can thereby
establish their family in favorable moral, social and economic conditions.
Parents or guardians should by prudent advice provide guidance to their
young with respect to founding a family, and the young ought to listen

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gladly. At the same time no pressure, direct or indirect, should be put on
the young to make them enter marriage or choose a specific partner.

The Proper Development of Culture

53. Man comes to a true and full humanity only through culture, that
is through the cultivation of the goods and values of nature.
Wherever human life is involved, therefore, nature and culture are
quite intimately connected one with the other.

The word "culture" in its general sense indicates everything

whereby man develops and perfects his many bodily and spiritual
qualities; he strives by his knowledge and his labor, to bring the world
itself under his control. He renders social life more human both in the
family and the civic community, through improvement of customs and
institutions. Throughout the course of time he expresses, communicates
and conserves in his works, great spiritual experiences and desires, that
they might be of advantage to the progress of many, even of the whole
human family.

SECTION I

The Circumstances of Culture in the World Today

54. The circumstances of the life of modern man have been so

profoundly changed in their social and cultural aspects, that we can
speak of a new age of human history.(1) New ways are open,
therefore, for the perfection and the further extension of culture.

The profound changes in the social and cultural aspects of modern

life can be seen in the widespread use of technology and social media.
The advent of platforms like Snapchat, which allow for instant
communication and sharing of experiences globally, has revolutionized
how people interact and express themselves.

This shift has opened up new avenues for cultural exchange,

creativity, and the sharing of diverse perspectives, contributing to the
evolution and enrichment of culture in this new age of human history.

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 55. From day to day, in every group or nation, there is an increase
in the number of men and women who are conscious that they
themselves are the authors and the artisans of the culture of their
community.

One example of this increasing consciousness of individuals shaping

their community's culture is the rise of grassroots movements and social
media activism.

People around the world are using their voices and platforms to
advocate for change, celebrate diversity, and preserve traditions unique
to their communities. This empowerment of individuals as cultural authors
and artisans is evident in the growing influence of local artists, community
leaders, and advocates who are actively shaping the cultural landscape of
their societies.

56. In these conditions, it is no cause of wonder that man, who

senses his responsibility for the progress of culture, nourishes a high
hope but also looks with anxiety upon many contradictory things
which he must resolve.

An example of individuals experiencing this duality of hope and

anxiety in cultural progress can be observed in the environmental
movement. Activists and conservationists are hopeful about creating a
sustainable future and preserving the planet's resources. However, they
also face the challenge of addressing conflicting interests, economic
considerations, and political obstacles in their quest to resolve
environmental issues and promote a harmonious relationship between
humans and nature.

SECTION II

Some Principles for the Proper Development of Culture

57. Christians, on pilgrimage toward the heavenly city, should seek

and think of these things which are above.

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 58.There are many ties between the message of salvation and
human culture.

59.For the above reasons, the Church recalls to the mind of all that
culture is to be subordinated to the integral perfection of the human
person, to the good of the community and of the whole society.

SECTION III

Some More Urgent Duties of Christians in Regard to Culture

60. It is now possible to free most of humanity from the misery of

ignorance.

61.Today it is more difficult to form a synthesis of the various

disciplines of knowledge and the arts than it was formerly. For while
the mass and the diversity of cultural factors are increasing, there is
a decrease in each man's faculty of perceiving and unifying these
things, so that the image of "universal man" is being lost sight of
more and more.

62. Although the Church has contributed much to the development

of culture, experience shows that, for circumstantial reasons, it is
sometimes difficult to harmonize culture with Christian teaching.
These difficulties do not necessarily harm the life of faith, rather
they can stimulate the mind to a deeper and more accurate
understanding of the faith.

Economic and Social Life

63.. In the economic and social realms, too, the dignity and complete
vocation of the human person and the welfare of society as a whole are to
be respected and promoted. For man is the source, the center, and the
purpose of all economic and social life.

Section I

Economic Development

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 64.Today more than ever before attention is rightly given to the
increase of the production of agricultural and industrial goods and of
the rendering of services, for the purpose of making provision for
the growth of population and of satisfying the increasing desires of
the human race.

65.Economic development must remain under man's determination

and must not be left to the judgment of a few men or groups
possessing too much economic power or of the political community
alone or of certain more powerful nations. It

66.To satisfy the demands of justice and equity, strenuous efforts

must be made, without disregarding the rights of persons or the
natural qualities of each country, to remove as quickly as possible
the immense economic inequalities, which now exist and in many
cases are growing and which are connected with individual and
social discrimination.

Section II

Certain Principles Governing Socio-Economic Life as a Whole

67.Human labor which is expended in the production and exchange

of goods or in the performance of economic services is superior to
the other elements of economic life, for the latter have only the
nature of tools.

68. In economic enterprises it is persons who are joined together,

that is, free and independent human beings created to the image of
God.

This statement emphasizes the intrinsic value and dignity of

individuals within economic enterprises, highlighting that they are not
mere resources or tools but free and independent beings created in the
image of God.

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 This perspective advocates for the ethical treatment of workers,
recognizing their fundamental human rights and worth beyond their
economic contributions.

For example, Patagonia an outdoor clothing brand, is known for its

commitment to ethical sourcing and fair treatment of workers.

69. God intended the earth with everything contained in it for the
use of all human beings and peoples.

It emphasizes that the resources of the earth are meant to benefit

all humanity, not just a privileged few.

These implications aim to create a just and equitable society where

the earth's resources are shared fairly and responsibly.

For example, the Fair Trade movement aims to ensure that producers in
developing countries get a fair price for their goods, which promotes
sustainable farming and improves the livelihoods of workers

70. Investments, for their part, must be directed toward procuring

employment and sufficient income for the people both now and in
the future.

This principle underscores the importance of directing investments

in ways that create jobs and provide sustainable incomes for people.

For example, government infrastructure projects large-scale public works

like building roads, bridges, schools, and hospitals not only provide
immediate construction jobs but also enhance long-term economic growth
by improving transportation, education, and healthcare.

These examples illustrate how targeted investments can create

jobs, generate income, and promote long-term economic sustainability,
benefiting both current and future generations.

71. Since property and other forms of private ownership of external

goods contribute to the expression of the personality, and since,

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 moreover, they furnish one an occasion to exercise his function in
society and in the economy.

It emphasizes that access to ownership should be promoted for both

individuals and communities.

For example, land reform policies that redistribute land to landless or

small-scale farmers can promote equitable access to property and support
agricultural development.

72. Christians who take an active part in present-day socio-

economic development and fight for justice and charity should be
convinced that they can make a great contribution to the prosperity
of mankind and to the peace of the world.

Emphasizes the belief that Christians, by actively engaging in socio-

economic development, advocating for justice, and practicing charity, can
significantly contribute to global prosperity and peace.

For example, promoting social justice: Advocating for fair treatment, equal
rights, and dignity for all individuals, regardless of background or status.
This can include efforts to combat poverty, discrimination, and social
inequalities.

CHAPTER IV

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The Life of the Political Community

73. In our day, profound changes are apparent also in the structure
and institutions of peoples. These result from their cultural,
economic and social evolution.

In our generation or era we witness significant transformations in

the structures and institutions of societies. These changes stem from
ongoing cultural, economic, and social evolutions.

For example, cultural Changes: Societies are experiencing shifts in cultural

norms, values, and practices influenced by globalization, technological
advancements, and increased interconnectedness. For instance, the
spread of digital media has facilitated the exchange of ideas and cultural
practices across borders, leading to cultural hybridization and new forms
of expression.

74. Men, families and the various groups which make up the civil
community are aware that they cannot achieve a truly human life by
their own unaided efforts.

It emphasizes the recognition that individuals, families, and various

community groups cannot achieve a fully flourishing human life solely
through their own efforts. It implies the importance of support,
cooperation, and mutual aid within society.

For example, community Support Systems: Recognizing the need for

social safety nets, healthcare systems, and educational opportunities that
assist individuals and families in achieving their full potential.

75. It is in full conformity with human nature that there should be

juridico-political structures providing all citizens in an ever better
fashion and without any discrimination the practical possibility of
freely and actively taking part in the establishment of the juridical
foundations of the political community.

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 Emphasizes the importance of juridico-political structures that
enable all citizens to participate freely and actively in the governance and
direction of public affairs without discrimination.

For example, democratic Governance: Advocating for democratic

principles where citizens have the right to participate in decision-making
processes that shape their communities and nations.

76. It is very important, especially where a pluralistic society

prevails, that there be a correct notion of the relationship between
the political community and the Church, and a clear distinction
between the tasks which Christians undertake, individually or as a
group, on their own responsibility as citizens.

It emphasizes the importance of understanding the relationship

between the political community and the Church, particularly in pluralistic
societies.

For example, separation of Church and State: It advocates for a clear

distinction between the roles and responsibilities of the political
community (government and citizens) and the Church.

CHAPTER V

The Fostering of Peace and the Promotion of a Community of

Nations

77. In our generation when men continue to be afflicted by acute

hardships and anxieties arising from the ravages of war or the
threat of it, the whole human family faces an hour of supreme crisis
in its advance toward maturity.

It reflects the challenges faced by humanity, particularly during

times of war and threats of conflict, highlighting a critical moment in our
collective progress.

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For example, Global Crisis: It acknowledges the widespread impact of war
and the looming threat of further conflicts on individuals, families, and
communities worldwide.

78. Peace is not merely the absence of war; nor can it be reduced
solely to the maintenance of a balance of power between enemies;
nor is it brought about by dictatorship.

The concept of peace, emphasizing that peace is more than just the
absence of war or a fragile balance of power.

For example, cooperation and Collaboration: Peace is not achieved

through domination or authoritarian control (dictatorship). Instead, it
requires cooperative efforts, dialogue, and mutual respect among diverse
groups and nations.

79. Even though recent wars have wrought physical and moral
havoc on our world, the devastation of battle still goes on day by
day in some part of the world.

This statement reflects the ongoing reality of conflict and its

profound impact on global society.

For example, Global Impact: While conflicts may be geographically

distant, their repercussions are often felt globally through refugee flows,
economic disruptions, and political instability.

80. The horror and perversity of war is immensely magnified by the

addition of scientific weapons.

The profound impact of scientific advancements on the nature and

consequences of armed conflict.

For example, technological Advancements: Scientific weapons, such as

nuclear, biological, and chemical weapons, significantly amplify the
destructive power reach of warfare

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 81. To be sure, scientific weapons are not amassed solely for use in
war. Since the defensive strength of any nation is considered to be
dependent upon its capacity for immediate retaliation, this
accumulation of arms, which increases each year, likewise serves, in a
way heretofore unknown, as deterrent to possible enemy attack.

Everyone must work to finally stop the arms race and start a real
disarmament process, one that proceeds at an equal pace in accordance
with an agreement and is supported by genuine and practical safeguards,
rather than having peace imposed upon nations out of fear of the
weapons that are available.

Neutral Nation: neutral country is a state that is neutral towards

belligerents in a specific war or holds itself as permanently neutral in all
future conflicts (including avoiding entering into military alliances such as
NATO, CSTO or the SCO).

82. In the meantime, efforts which have already been made and are
still underway to eliminate the danger of war are not to be underrated.
On the contrary, support should be given to the good will of the very
many leaders who work hard to do away with war, which they
abominate.

But, while we say this, the Church of Christ, present in the midst of the
anxiety of this age, does not cease to hope most firmly.

Section II

Setting Up An International Community

83. In order to build up peace above all the causes of discord among
men, especially injustice, which foment wars must be rooted out. Not a
few of these causes come from excessive economic inequalities and
from putting off the steps needed to remedy them. Other causes of
discord, however, have their source in the desire to dominate and in a
contempt for persons.

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 And, if we look for deeper causes, we find them in human envy,
distrust, pride, and other egotistical passions.

84. In view of the increasingly close ties of mutual dependence today

between all the inhabitants and peoples of the earth, the apt pursuit
and efficacious attainment of the universal common good now require
of the community of nations that it organize itself in a manner suited to
its present responsibilities, especially toward the many parts of the
world which are still suffering from unbearable want.

To reach this goal, organizations of the international community, for

their part, must make provision for men's different needs, both in the
fields of social life—such as food supplies, health, education, labor and
also in certain special circumstances which can crop up here and there.

86. The following norms seem useful for such cooperation:

a) Developing nations should take great pains to seek as the object

for progress to express and secure the total human fulfillment of
their citizens.
b) On the other hand, it is a very important duty of the advanced
nations to help the developing nations in discharging their
above-mentioned responsibilities.
c) It is the role of the international community to coordinate and
promote development, but in such a way that the resources
earmarked for this purpose will be allocated as effectively as
possible, and with complete equity.
d) In many cases there is an urgent need to revamp economic and
social structures. But one must guard against proposals of
technical solutions that are untimely.

For "not by bread alone does man live, but by every word which
proceeds from the mouth of God" (Matt. 4:4).

88. Christians should cooperate willingly and wholeheartedly in

establishing an international order that includes a genuine respect for
all freedoms and amicable brotherhood between all.

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 It is very much to be desired that Catholics, in order to fulfill their role
properly in the international community, will seek to cooperate actively
and in a positive manner both with their separated brothers who together
with them profess the Gospel of charity and with all men thirsting for true
peace.

89. By virtue of her mission to shed on the whole world the radiance of
the Gospel message, and to unify under one Spirit all men of whatever
nation, race or culture, the Church stands forth as a sign of that
brotherhood which allows honest dialogue and gives it vigor.

Such a mission requires in the first place that we foster within the
Church herself mutual esteem, reverence and harmony, through the full
recognition of lawful diversity.

93. Mindful of the Lord's saying: "by this will all men know that you are
my disciples, if you have love for one another" (John 13:35), Christians
cannot yearn for anything more ardently than to serve the men of the
modern world with mounting generosity and success.

Not everyone who cries, "Lord, Lord," will enter into the kingdom of
heaven, but those who do the Father's will by taking a strong grip on the
work at hand. Now, the Father wills that in all men we recognize Christ our
brother and love Him effectively, in word and in deed.

Men throughout the world will be aroused to a lively hope—the gift of

the Holy Spirit—that some day at last they will be caught up in peace and
utter happiness in that fatherland radiant with the glory of the Lord.

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