ENCICLICA PACEM TERRIS PDF

Todo lo has puesto debajo de sus pies [4]. El orden en la humanidad 4. Resulta, sin embargo, sorprendente el contraste que con este orden maravilloso del universo ofrece el desorden que reina entre los individuos y entre los pueblos. Hemos de hablar primeramente del orden que debe regir entre los hombres. La persona humana, sujeto de derechos y deberes 9. Los derechos del hombre Derecho a la existencia y a un decoroso nivel de vida

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Peace on Earth—which man throughout the ages has so longed for and sought after—can never be established, never guaranteed, except by the diligent observance of the divinely established order. Order in the Universe 2. That a marvelous order predominates in the world of living beings and in the forces of nature, is the plain lesson which the progress of modern research and the discoveries of technology teach us. And it is part of the greatness of man that he can appreciate that order, and devise the means for harnessing those forces for his own benefit.

But what emerges first and foremost from the progress of scientific knowledge and the inventions of technology is the infinite greatness of God Himself, who created both man and the universe. Yes; out of nothing He made all things, and filled them with the fullness of His own wisdom and goodness.

Hence, these are the words the holy psalmist used in praise of God: "O Lord, our Lord: how admirable is thy name in the whole earth! Thou hast made all things in wisdom. All this the psalmist proclaims when he says: "Thou hast made him a little less than the angels: thou hast crowned him with glory and honor, and hast set him over the works of thy hands.

Thou hast subjected all things under his feet. And yet there is a disunity among individuals and among nations which is in striking contrast to this perfect order in the universe.

One would think that the relationships that bind men together could only be governed by force. Men "show the work of the law written in their hearts.

Their conscience bears witness to them. All created being reflects the infinite wisdom of God. It reflects it all the more clearly, the higher it stands in the scale of perfection. But the mischief is often caused by erroneous opinions. But it is not so; the laws which govern men are quite different.

These laws clearly indicate how a man must behave toward his fellows in society, and how the mutual relationships between the members of a State and its officials are to be conducted. They show too what principles must govern the relations between States; and finally, what should be the relations between individuals or States on the one hand, and the world-wide community of nations on the other.

We must devote our attention first of all to that order which should prevail among men. Any well-regulated and productive association of men in society demands the acceptance of one fundamental principle: that each individual man is truly a person.

His is a nature, that is, endowed with intelligence and free will. As such he has rights and duties, which together flow as a direct consequence from his nature.

These rights and duties are universal and inviolable, and therefore altogether inalienable. Men have been ransomed by the blood of Jesus Christ. Grace has made them sons and friends of God, and heirs to eternal glory.

Rights Man has the right to live. He has the right to bodily integrity and to the means necessary for the proper development of life, particularly food, clothing, shelter, medical care, rest, and, finally, the necessary social services. In consequence, he has the right to be looked after in the event of illhealth; disability stemming from his work; widowhood; old age; enforced unemployment; or whenever through no fault of his own he is deprived of the means of livelihood.

Moreover, man has a natural right to be respected. He has a right to his good name. He has a right to freedom in investigating the truth, and—within the limits of the moral order and the common good—to freedom of speech and publication, and to freedom to pursue whatever profession he may choose. He has the right, also, to be accurately informed about public events. He has the natural right to share in the benefits of culture, and hence to receive a good general education, and a technical or professional training consistent with the degree of educational development in his own country.

Furthermore, a system must be devised for affording gifted members of society the opportunity of engaging in more advanced studies, with a view to their occupying, as far as possible, positions of responsibility in society in keeping with their natural talent and acquired skill. According to the clear teaching of Lactantius, "this is the very condition of our birth, that we render to the God who made us that just homage which is His due; that we acknowledge Him alone as God, and follow Him.

It is from this ligature of piety, which binds us and joins us to God, that religion derives its name. It is stronger than any violence or injustice. Such is the freedom which has always been desired by the Church, and which she holds most dear. It is the sort of freedom which the Apostles resolutely claimed for themselves. The apologists defended it in their writings; thousands of martyrs consecrated it with their blood. Human beings have also the right to choose for themselves the kind of life which appeals to them: whether it is to found a family—in the founding of which both the man and the woman enjoy equal rights and duties—or to embrace the priesthood or the religious life.

The family, founded upon marriage freely contracted, one and indissoluble, must be regarded as the natural, primary cell of human society. The interests of the family, therefore, must be taken very specially into consideration in social and economic affairs, as well as in the spheres of faith and morals. For all of these have to do with strengthening the family and assisting it in the fulfilment of its mission.

Of course, the support and education of children is a right which belongs primarily to the parents. In the economic sphere, it is evident that a man has the inherent right not only to be given the opportunity to work, but also to be allowed the exercise of personal initiative in the work he does. The conditions in which a man works form a necessary corollary to these rights. They must not be such as to weaken his physical or moral fibre, or militate against the proper development of adolescents to manhood.

Women must be accorded such conditions of work as are consistent with their needs and responsibilities as wives and mothers. This needs stressing. The amount a worker receives must be sufficient, in proportion to available funds, to allow him and his family a standard of living consistent with human dignity. Pope Pius XII expressed it in these terms: "Nature imposes work upon man as a duty, and man has the corresponding natural right to demand that the work he does shall provide him with the means of livelihood for himself and his children.

Finally, it is opportune to point out that the right to own private property entails a social obligation as well. Men are by nature social, and consequently they have the right to meet together and to form associations with their fellows. They have the right to confer on such associations the type of organization which they consider best calculated to achieve their objectives.

They have also the right to exercise their own initiative and act on their own responsibility within these associations for the attainment of the desired results As We insisted in Our encyclical Mater et Magistra , the founding of a great many such intermediate groups or societies for the pursuit of aims which it is not within the competence of the individual to achieve efficiently, is a matter of great urgency.

Again, every human being has the right to freedom of movement and of residence within the confines of his own State.

When there are just reasons in favor of it, he must be permitted to emigrate to other countries and take up residence there. Political Rights As Pope Pius XII said, "man as such, far from being an object or, as it were, an inert element in society, is rather its subject, its basis and its purpose; and so must he be esteemed. As a human person he is entitled to the legal protection of his rights, and such protection must be effective, unbiased, and strictly just.

To quote again Pope Pius XII: "In consequence of that juridical order willed by God, man has his own inalienable right to juridical security. To him is assigned a certain, well-defined sphere of law, immune from arbitrary attack. The natural rights of which We have so far been speaking are inextricably bound up with as many duties, all applying to one and the same person.

These rights and duties derive their origin, their sustenance, and their indestructibility from the natural law, which in conferring the one imposes the other.

Reciprocity of Rights and Duties Between Persons Every basic human right draws its authoritative force from the natural law, which confers it and attaches to it its respective duty. Mutual Collaboration That men should recognize and perform their respective rights and duties is imperative to a well ordered society. But the result will be that each individual will make his whole-hearted contribution to the creation of a civic order in which rights and duties are ever more diligently and more effectively observed.

For example, it is useless to admit that a man has a right to the necessities of life, unless we also do all in our power to supply him with means sufficient for his livelihood.

Hence society must not only be well ordered, it must also provide men with abundant resources. This postulates not only the mutual recognition and fulfillment of rights and duties, but also the involvement and collaboration of all men in the many enterprises which our present civilization makes possible, encourages or indeed demands.

An Attitude of Responsibility In his association with his fellows, therefore, there is every reason why his recognition of rights, observance of duties, and many-sided collaboration with other men, should be primarily a matter of his own personal decision. Each man should act on his own initiative, conviction, and sense of responsibility, not under the constant pressure of external coercion or enticement.

There is nothing human about a society that is welded together by force. Hence, before a society can be considered well-ordered, creative, and consonant with human dignity, it must be based on truth. Paul expressed this as follows: "Putting away lying, speak ye the truth every man with his neighbor, for we are members one of another.

Human society, as We here picture it, demands that men be guided by justice, respect the rights of others and do their duty. It demands, too, that they be animated by such love as will make them feel the needs of others as their own, and induce them to share their goods with others, and to strive in the world to make all men alike heirs to the noblest of intellectual and spiritual values.

Nor is this enough; for human society thrives on freedom, namely, on the use of means which are consistent with the dignity of its individual members, who, being endowed with reason, assume responsibility for their own actions. And so, dearest sons and brothers, we must think of human society as being primarily a spiritual reality. By its means enlightened men can share their knowledge of the truth, can claim their rights and fulfill their duties, receive encouragement in their aspirations for the goods of the spirit, share their enjoyment of all the wholesome pleasures of the world, and strive continually to pass on to others all that is best in themselves and to make their own the spiritual riches of others.

It is these spiritual values which exert a guiding influence on culture, economics, social institutions, political movements and forms, laws, and all the other components which go to make up the external community of men and its continual development.

God and the Moral Order Now the order which prevails in human society is wholly incorporeal in nature. Its foundation is truth, and it must be brought into effect by justice. But such an order—universal, absolute and immutable in its principles—finds its source in the true, personal and transcendent God. Thomas means when he says: "Human reason is the standard which measures the degree of goodness of the human will, and as such it derives from the eternal law, which is divine reason.

Hence it is clear that the goodness of the human will depends much more on the eternal law than on human reason. There are three things which characterize our modern age. In the first place we notice a progressive improvement in the economic and social condition of working men. They began by claiming their rights principally in the economic and social spheres, and then proceeded to lay claim to their political rights as well. Finally, they have turned their attention to acquiring the more cultural benefits of society.

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Pacem in terris

Peace on Earth—which man throughout the ages has so longed for and sought after—can never be established, never guaranteed, except by the diligent observance of the divinely established order. Order in the Universe 2. That a marvelous order predominates in the world of living beings and in the forces of nature, is the plain lesson which the progress of modern research and the discoveries of technology teach us. And it is part of the greatness of man that he can appreciate that order, and devise the means for harnessing those forces for his own benefit. But what emerges first and foremost from the progress of scientific knowledge and the inventions of technology is the infinite greatness of God Himself, who created both man and the universe. Yes; out of nothing He made all things, and filled them with the fullness of His own wisdom and goodness. Hence, these are the words the holy psalmist used in praise of God: "O Lord, our Lord: how admirable is thy name in the whole earth!

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Pacem in Terris

Часть I. Порядок среди людей Права Часть II. Отношения между людьми и общественной властью внутри государства Часть III. Отношения между государствами Часть IV.

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Foi ele quem tirou do nada o universo, infundindo-lhe os tesouros de sua sabedoria e bondade. Fizeste com sabedoria todas as coisas" Sl , Ordem nos seres humanos 4. E como poderia ser de outro modo?

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