FULL Pc Study Bible 5l
a. At the dawn of the Third Millenniumb. The significance of this documentc. At the service of the full truth about mand. In the sign of solidarity, respect and love
FULL Pc Study Bible 5l
In this light, men and women are invited above all to discover themselves as transcendent beings, in every dimension of their lives, including those related to social, economic and political contexts. Faith brings to fullness the meaning of the family, which, founded on marriage between one man and one woman, constitutes the first and vital cell of society. It moreover sheds light on the dignity of work, which, as human activity destined to bring human beings to fulfilment, has priority over capital and confirms their rightful claim to share in the fruits that result from work.
It is in this light that the publication of a document providing the fundamental elements of the social doctrine of the Church, showing the relationship between this doctrine and the new evangelization, appeared to be so useful. The Pontifical Council for Justice and Peace, which has drawn up the present document and is fully responsible for its content, prepared the text in a broad-based consultation with its own Members and Consulters, with different Dicasteries of the Roman Curia, with the Bishops' Conferences of various countries, with individual Bishops and with experts on the issues addressed.
8. This document intends to present in a complete and systematic manner, even if by means of an overview, the Church's social teaching, which is the fruit of careful Magisterial reflection and an expression of the Church's constant commitment in fidelity to the grace of salvation wrought in Christ and in loving concern for humanity's destiny. Herein the most relevant theological, philosophical, moral, cultural and pastoral considerations of this teaching are systematically presented as they relate to social questions. In this way, witness is borne to the fruitfulness of the encounter between the Gospel and the problems that mankind encounters on its journey through history. In studying this Compendium, it is good to keep in mind that the citations of Magisterial texts are taken from documents of differing authority. Alongside council documents and encyclicals there are also papal addresses and documents drafted by offices of the Holy See. As one knows, but it seems to bear repeating, the reader should be aware that different levels of teaching authority are involved. The document limits itself to putting forth the fundamental elements of the Church's social doctrine, leaving to Episcopal Conferences the task of making the appropriate applications as required by the different local situations.
31. The Face of God, progressively revealed in the history of salvation, shines in its fullness in the Face of Jesus Christ crucified and risen from the dead. God is Trinity: Father, Son, and Holy Spirit; truly distinct and truly one, because God is an infinite communion of love. God's gratuitous love for humanity is revealed, before anything else, as love springing from the Father, from whom everything draws its source; as the free communication that the Son makes of this love, giving himself anew to the Father and giving himself to mankind; as the ever new fruitfulness of divine love that the Holy Spirit pours forth into the hearts of men (cf. Rom 5:5).
38. The salvation offered in its fullness to men in Jesus Christ by God the Father's initiative, and brought about and transmitted by the work of the Holy Spirit, is salvation for all people and of the whole person: it is universal and integral salvation. It concerns the human person in all his dimensions: personal and social, spiritual and corporeal, historical and transcendent. It begins to be made a reality already in history, because what is created is good and willed by God, and because the Son of God became one of us. Its completion, however, is in the future, when we shall be called, together with all creation (cf. Rom 8), to share in Christ's resurrection and in the eternal communion of life with the Father in the joy of the Holy Spirit. This outlook shows quite clearly the error and deception of purely immanentistic visions of the meaning of history and in humanity's claims to self-salvation.
58. The complete fulfilment of the human person, achieved in Christ through the gift of the Spirit, develops in history and is mediated by personal relationships with other people, relationships that in turn reach perfection thanks to the commitment made to improve the world, in justice and peace. Human activity in history is of itself significant and effective for the definitive establishment of the Kingdom, although this remains a free gift of God, completely transcendent. Such activity, when it respects the objective order of temporal reality and is enlightened by truth and love, becomes an instrument for making justice and peace ever more fully and integrally present, and anticipates in our own day the promised Kingdom.
Conforming himself to Christ the Redeemer, man perceives himself as a creature willed by God and eternally chosen by him, called to grace and glory in all the fullness of the mystery in which he has become a sharer in Jesus Christ. Being conformed to Christ and contemplating his face  instil in Christians an irrepressible longing for a foretaste in this world, in the context of human relationships, of what will be a reality in the definitive world to come; thus Christians strive to give food, drink, clothing, shelter, care, a welcome and company to the Lord who knocks at the door (cf. Mt 25:35-37).
Being centred on the mystery of Christ, moreover, does not weaken or exclude the role of reason and hence does not deprive the Church's social doctrine of rationality or, therefore, of universal applicability. Since the mystery of Christ illuminates the mystery of man, it gives fullness of meaning to human dignity and to the ethical requirements which defend it. The Church's social doctrine is knowledge enlightened by faith, which, as such, is the expression of a greater capacity for knowledge. It explains to all people the truths that it affirms and the duties that it demands; it can be accepted and shared by all.
163. The principles of the social doctrine, in their entirety, constitute that primary articulation of the truth of society by which every conscience is challenged and invited to interact with every other conscience in truth, in responsibility shared fully with all people and also regarding all people. In fact, man cannot avoid the question of freedom and of the meaning of life in society, since society is a reality that is neither external nor foreign to his being.
167. The common good therefore involves all members of society, no one is exempt from cooperating, according to each one's possibilities, in attaining it and developing it. The common good must be served in its fullness, not according to reductionist visions that are subordinated by certain people to their advantages; own rather it is to be based on a logic that leads to the assumption of greater responsibility. The common good corresponds to the highest of human instincts, but it is a good that is very difficult to attain because it requires the constant ability and effort to seek the good of others as though it were one's own good.
168. The responsibility for attaining the common good, besides falling to individual persons, belongs also to the State, since the common good is the reason that the political authority exists. The State, in fact, must guarantee the coherency, unity and organization of the civil society of which it is an expression, in order that the common good may be attained with the contribution of every citizen. The individual person, the family or intermediate groups are not able to achieve their full development by themselves for living a truly human life. Hence the necessity of political institutions, the purpose of which is to make available to persons the necessary material, cultural, moral and spiritual goods. The goal of life in society is in fact the historically attainable common good.
On the other hand, freedom must also be expressed as the capacity to refuse what is morally negative, in whatever guise it may be presented, as the capacity to distance oneself effectively from everything that could hinder personal, family or social growth. The fullness of freedom consists in the capacity to be in possession of oneself in view of the genuine good, within the context of the universal common good.
Jesus was born and lived in a concrete family, accepting all its characteristic features  and he conferred the highest dignity on the institution of marriage, making it a sacrament of the new covenant (cf. Mt 19:3-9). It is in this new perspective that the couple finds the fullness of its dignity and the family its solid foundation.
223. The human being is made for love and cannot live without love. When it is manifested as the total gift of two persons in their complementarities, love cannot be reduced to emotions or feelings, much less to mere sexual expression. In a society that tends more and more to relativize and trivialize the very experience of love and sexuality, exalting its fleeting aspects and obscuring its fundamental values, it is more urgent than ever to proclaim and bear witness that the truth of conjugal love and sexuality exist where there is a full and total gift of persons, with the characteristics of unity and fidelity. This truth, a source of joy, hope and life, remains impenetrable and unattainable as long as people close themselves off in relativism and scepticism.
Homosexual persons are to be fully respected in their human dignity  and encouraged to follow God's plan with particular attention in the exercise of chastity. This duty calling for respect does not justify the legitimization of behaviour that is not consistent with moral law, even less does it justify the recognition of a right to marriage between persons of the same sex and its being considered equivalent to the family. 350c69d7ab