Catholic Faith
Legion of Mary
POPULORUM PROGRESSIO
ENCYCLICAL OF POPE PAUL VI
ON THE DEVELOPMENT OF PEOPLES
MARCH 26, 1967
To the Blshops, Priests, Religious, and Faithful of the Whole Catholic World, and to All Men of Good Will.
Honored Brothers and Dear Sons, Health and Apostolic Benediction.
The progressive development of peoples is an object of deep interest
and concern to the Church. This is particularly true in the case of
those peoples who are trying to escape the ravages of hunger, poverty,
endemic disease and ignorance; of those who are seeking a larger share
in the benefits of civilization and a more active improvement of their
human qualities; of those who are consciously striving for fuller
growth.
The Church's Concern
With an even clearer awareness, since the Second Vatican Council, of
the demands imposed by Christ's Gospel in this area, the Church judges
it her duty to help all men explore this serious problem in all its
dimensions, and to impress upon them the need for concerted action at
this critical juncture.
2. Our recent predecessors did not fail to do their duty in this area.
Their noteworthy messages shed the light of the Gospel on contemporary
social questions. There was Leo XIII's encyclical Rerum Novarum, (1)
Pius XI's encyclical Quadragesimo Anno, (2) Pius XII's radio message to
the world, (3) and John XXIII's two encyclicals, Mater et Magistra (4)
and Pacem in Terris. (5)
A Problem for All Men
3. Today it is most important for people to understand and appreciate
that the social question ties all men together, in every part of the
world. John XXIII stated this clearly, (6) and Vatican II confirmed it
in its Pastoral Constitution on The Church in the World of Today. (7)
The seriousness and urgency of these teachings must be recognized
without delay.
The hungry nations of the world cry out to the peoples blessed with
abundance. And the Church, cut to the quick by this cry, asks each and
every man to hear his brother's plea and answer it lovingly.
Our Journeys
4. Before We became pope, We traveled to Latin America (1960) and
Africa (1962). There We saw the perplexing problems that vex and
besiege these continents, which are otherwise full of life and promise.
On being elected pope, We became the father of all men. We made trips
to Palestine and India, gaining first-hand knowledge of the
difficulties that these age-old civilizations must face in their
struggle for further development. Before the close of the Second
Vatican Council, providential circumstances allowed Vs to address the
United Nations and to plead the case of the impoverished nations before
that distinguished assembly.
Justice and Peace
5. Even more recently, We sought to fulfill the wishes of the Council
and to demonstrate the Holy See's concern for the developing nations.
To do this, We felt it was necessary to add another pontifical
commission to the Church's central administration . The purpose of this
commission is "to awaken in the People of God full awareness of their
mission today. In this way they can further the progress of poorer
nations and international social justice, as well as help less
developed nations to contribute to their own development." (8)
The name of this commission, Justice and Peace, aptly describes its
program and its goal. We are sure that all men of good will want to
join Our fellow Catholics and fellow Christians in carrying out this
program. So today We earnestly urge all men to pool their ideas and
their activities for man's complete development and the development of
all mankind.
I. MAN 'S COMPLETE DEVELOPMENT
6. Today we see men trying to secure a sure food supply, cures for
diseases, and steady employment. We see them trying to eliminate every
ill, to remove every obstacle which offends man's dignity. They are
continually striving to exercise greater personal responsibility; to do
more, learn more, and have more so that they might increase their
personal worth. And yet, at the same time, a large number of them live
amid conditions which frustrate these legitimate desires.
Moreover, those nations which have recently gained independence find
that political freedom is not enough. They must also acquire the social
and economic structures and processes that accord with man's nature and
activity, if their citizens are to achieve personal growth and if their
country is to take its rightful place in the international community.
Effects of Colonialism
7. Though insufficient for the immensity and urgency of the task, the
means inherited from the past are not totally useless. It is true that
colonizing nations were sometimes concerned with nothing save their own
interests, their own power and their own prestige; their departure left
the economy of these countries in precarious imbalance—the
one-crop economy, for example, which is at the mercy of sudden,
wide-ranging fluctuations in market prices. Certain types of
colonialism surely caused harm and paved the way for further troubles.
On the other hand, we must also reserve a word of praise for those
colonizers whose skills and technical know-how brought benefits to many
untamed lands, and whose work survives to this day. The structural
machinery they introduced was not fully developed or perfected, but it
did help to reduce ignorance and disease, to promote communication, and
to improve living conditions.
The Widening Gap
8. Granted all this, it is only too clear that these structures are no
match for the harsh economic realities of today. Unless the existing
machinery is modified, the disparity between rich and poor nations will
increase rather than diminish; the rich nations are progressing with
rapid strides while the poor nations move forward at a slow pace.
The imbalance grows with each passing day: while some nations produce a
food surplus, other nations are in desperate need of food or are unsure
of their export market.
Signs of Social Unrest
9. At the same time, social unrest has gradually spread throughout the
world. The acute restlessness engulfing the poorer classes in countries
that are now being industrialized has spread to other regions where
agriculture is the mainstay of the economy. The farmer is painfully
aware of his "wretched lot." (9)
Then there are the flagrant inequalities not merely in the enjoyment of
possessions, but even more in the exercise of power. In certain regions
a privileged minority enjoys the refinements of life, while the rest of
the inhabitants, impoverished and disunited, "are deprived of almost
all possibility of acting on their own initiative and responsibility,
and often subsist in living and working conditions unworthy of the
human person." (10) Cultural Conflicts
10. Moreover, traditional culture comes into conflict with the advanced
techniques of modern industrialization; social structures out of tune
with today's demands are threatened with extinction. For the older
generation, the rigid structures of traditional culture are the
necessary mainstay of one's personal and family life; they cannot be
abandoned. The younger generation, on the other hand, regards them as
useless obstacles, and rejects them to embrace new forms of societal
life.
The conflict between generations leads to a tragic dilemma: either to
preserve traditional beliefs and structures and reject social progress;
or to embrace foreign technology and foreign culture, and reject
ancestral traditions with their wealth of humanism. The sad fact is
that we often see the older moral, spiritual and religious values give
way without finding any place in the new scheme of things.
Concomitant Dangers
11. In such troubled times some people are strongly tempted by the
alluring but deceitful promises of would-be saviors. Who does not see
the concomitant dangers: public upheavals, civil insurrection, the
drift toward totalitarian ideologies?
These are the realities of the question under study here, and their gravity must surely be apparent to everyone.
The Church and Development
12. True to the teaching and example of her divine Founder, who cited
the preaching of the Gospel to the poor as a sign of His mission, (12)
the Church has never failed to foster the human progress of the nations
to which she brings faith in Christ. Besides erecting sacred edifices,
her missionaries have also promoted construction of hospitals,
sanitariums, schools and universities. By teaching the native
population how to take full advantage of natural resources, the
missionaries often protected them from the greed of foreigners.
We would certainly admit that this work was sometimes far from perfect,
since it was the work of men. The missionaries sometimes intermingled
the thought patterns and behavior patterns of their native land with
the authentic message of Christ. Yet, for all this, they did protect
and promote indigenous institutions; and many of them pioneered in
promoting the country's material and cultural progress.
We need only mention the efforts of Pere Charles de Foucauld: he
compiled a valuable dictionary of the Tuareg language, and his charity
won him the title, "everyone's brother." So We deem it fitting to
praise those oft forgotten pioneers who were motivated by love for
Christ, just as We honor their imitators and successors who today
continue to put themselves at the generous and unselfish service of
those to whom they preach the Gospel.
The Present Need
13. In the present day, however, individual and group effort within
these countries is no longer enough. The world situation requires the
concerted effort of everyone, a thorough examination of every facet of
the problem—social, economic, cultural and spiritual.
The Church, which has long experience in human affairs and has no
desire to be involved in the political activities of any nation, "seeks
but one goal: to carry forward the work of Christ under the lead of the
befriending Spirit. And Christ entered this world to give witness to
the truth; to save, not to judge; to serve, not to be served.'' (12)
Founded to build the kingdom of heaven on earth rather than to acquire
temporal power, the Church openly avows that the two
powers—Church and State—are distinct from one another; that
each is supreme in its own sphere of competency. (13) But since the
Church does dwell among men, she has the duty "of scrutinizing the
signs of the times and of interpreting them in the light of the
Gospel." (14) Sharing the noblest aspirations of men and suffering when
she sees these aspirations not satisfied, she wishes to help them
attain their full realization. So she offers man her distinctive
contribution: a global perspective on man and human realities.
Authentic Development
14. The development We speak of here cannot be restricted to economic
growth alone. To be authentic, it must be well rounded; it must foster
the development of each man and of the whole man. As an eminent
specialist on this question has rightly said: "We cannot allow
economics to be separated from human realities, nor development from
the civilization in which it takes place. What counts for us is
man—each individual man, each human group, and humanity as a
whole.'' (15)
Personal Responsibility
15. In God's plan, every man is born to seek self-fulfillment, for
every human life is called to some task by God. At birth a human being
possesses certain aptitudes and abilities in germinal form, and these
qualities are to be cultivated so that they may bear fruit. By
developing these traits through formal education of personal effort,
the individual works his way toward the goal set for him by the
Creator.
Endowed with intellect and free will, each man is responsible for his
self-fulfillment even as he is for his salvation. He is helped, and
sometimes hindered, by his teachers and those around him; yet whatever
be the outside influences exerted on him, he is the chief architect of
his own success or failure. Utilizing only his talent and willpower,
each man can grow in humanity, enhance his personal worth, and perfect
himself.
Man's Supernatural Destiny
16. Self-development, however, is not left up to man's option. Just as
the whole of creation is ordered toward its Creator, so too the
rational creature should of his own accord direct his life to God, the
first truth and the highest good. Thus human self-fulfillment may be
said to sum up our obligations.
Moreover, this harmonious integration of our human nature, carried
through by personal effort and responsible activity, is destined for a
higher state of perfection. United with the life-giving Christ, man's
life is newly enhanced; it acquires a transcendent humanism which
surpasses its nature and bestows new fullness of life. This is the
highest goal of human self-fulfillment.
Ties With All Men
17. Each man is also a member of society; hence he belongs to the
community of man. It is not just certain individuals but all men who
are called to further the development of human society as a whole.
Civilizations spring up, flourish and die. As the waves of the sea
gradually creep farther and farther in along the shoreline, so the
human race inches its way forward through history.
We are the heirs of earlier generations, and we reap benefits from the
efforts of our contemporaries; we are under obligation to all men.
Therefore we cannot disregard the welfare of those who will come after
us to increase the human family. The reality of human solidarity brings
us not only benefits but also obligations.
Development in Proper Perspective
18. Man's personal and collective fulfillment could be jeopardized if
the proper scale of values were not maintained. The pursuit of life's
necessities is quite legitimate; hence we are duty-bound to do the work
which enables us to obtain them: "If anyone is unwilling to work, do
not let him eat.'' (l6) But the acquisition of worldly goods can lead
men to greed, to the unrelenting desire for more, to the pursuit of
greater personal power. Rich and poor alike—be they individuals,
families or nations—can fall prey to avarice and soulstifling
materialism.
Latent Dangers
19. Neither individuals nor nations should regard the possession of
more and more goods as the ultimate objective. Every kind of progress
is a two-edged sword. It is necessary if man is to grow as a human
being; yet it can also enslave him, if he comes to regard it as the
supreme good and cannot look beyond it. When this happens, men harden
their hearts, shut out others from their minds and gather together
solely for reasons of self-interest rather than out of friendship;
dissension and disunity follow soon after.
Thus the exclusive pursuit of material possessions prevents man's
growth as a human being and stands in opposition to his true grandeur.
Avarice, in individuals and in nations, is the most obvious form of
stultified moral development.
A New Humanism Needed
20. If development calls for an ever-growing number of technical
experts, even more necessary still is the deep thought and reflection
of wise men in search of a new humanism, one which will enable our
contemporaries to enjoy the higher values of love and friendship, of
prayer and contemplation, (17) and thus find themselves. This is what
will guarantee man's authentic development—his transition from
less than human conditions to truly human ones.
The Scale of Values
21. What are less than human conditions? The material poverty of those
who lack the bare necessities of life, and the moral poverty of those
who are crushed under the weight of their own self-love; oppressive
political structures resulting from the abuse of ownership or the
improper exercise of power, from the exploitation of the worker or
unjust transactions.
What are truly human conditions? The rise from poverty to the
acquisition of life's necessities; the elimination of social ills;
broadening the horizons of knowledge; acquiring refinement and culture.
From there one can go on to acquire a growing awareness of other
people's dignity, a taste for the spirit of poverty, (l8) an active
interest in the common good, and a desire for peace. Then man can
acknowledge the highest values and God Himself, their author and end.
Finally and above all, there is faith—God's gift to men of good
will—and our loving unity in Christ, who calls all men to share
God's life as sons of the living God, the Father of all men.
Issues and Principles
22. In the very first pages of Scripture we read these words: "Fill the
earth and subdue it."(19) This teaches us that the whole of creation is
for man, that he has been charged to give it meaning by his intelligent
activity, to complete and perfect it by his own efforts and to his own
advantage.
Now if the earth truly was created to provide man with the necessities
of life and the tools for his own progress, it follows that every man
has the right to glean what he needs from the earth. The recent Council
reiterated this truth: "God intended the earth and everything in it for
the use of all human beings and peoples. Thus, under the leadership of
justice and in the company of charity, created goods should flow fairly
to all." (20)
All other rights, whatever they may be, including the rights of
property and free trade, are to be subordinated to this principle. They
should in no way hinder it; in fact, they should actively facilitate
its implementation. Redirecting these rights back to their original
purpose must be regarded as an important and urgent social duty.
The Use of Private Property
23. "He who has the goods of this world and sees his brother in need
and closes his heart to him, how does the love of God abide in him?"
(21) Everyone knows that the Fathers of the Church laid down the duty
of the rich toward the poor in no uncertain terms. As St. Ambrose put
it: "You are not making a gift of what is yours to the poor man, but
you are giving him back what is his. You have been appropriating things
that are meant to be for the common use of everyone. The earth belongs
to everyone, not to the rich." (22) These words indicate that the right
to private property is not absolute and unconditional.
No one may appropriate surplus goods solely for his own private use
when others lack the bare necessities of life. In short, "as the
Fathers of the Church and other eminent theologians tell us, the right
of private property may never be exercised to the detriment of the
common good." When "private gain and basic community needs conflict
with one another," it is for the public authorities "to seek a solution
to these questions, with the active involvement of individual citizens
and social groups." (23)
The Common Good
24. If certain landed estates impede the general prosperity because
they are extensive, unused or poorly used, or because they bring
hardship to peoples or are detrimental to the interests of the country,
the common good sometimes demands their expropriation.
Vatican II affirms this emphatically. (24) At the same time it clearly
teaches that income thus derived is not for man's capricious use, and
that the exclusive pursuit of personal gain is prohibited.
Consequently, it is not permissible for citizens who have garnered
sizeable income from the resources and activities of their own nation
to deposit a large portion of their income in foreign countries for the
sake of their own private gain alone, taking no account of their
country's interests; in doing this, they clearly wrong their country.
(25)
The Value of lndustrialization
25. The introduction of industrialization, which is necessary for
economic growth and human progress, is both a sign of development and a
spur to it. By dint of intelligent thought and hard work, man gradually
uncovers the hidden laws of nature and learns to make better use of
natural resources. As he takes control over his way of life, he is
stimulated to undertake new investigations and fresh discoveries, to
take prudent risks and launch new ventures, to act responsibly and give
of himself unselfishly.
Unbridled Liberalism
26. However, certain concepts have somehow arisen out of these new
conditions and insinuated themselves into the fabric of human society.
These concepts present profit as the chief spur to economic progress,
free competition as the guiding norm of economics, and private
ownership of the means of production as an absolute right, having no
limits nor concomitant social obligations.
This unbridled liberalism paves the way for a particular type of
tyranny, rightly condemned by Our predecessor Pius XI, for it results
in the "international imperialism of money."(26)
Such improper manipulations of economic forces can never be condemned
enough; let it be said once again that economics is supposed to be in
the service of man. (27)
But if it is true that a type of capitalism, as it is commonly called,
has given rise to hardships, unjust practices, and fratricidal
conflicts that persist to this day, it would be a mistake to attribute
these evils to the rise of industrialization itself, for they really
derive from the pernicious economic concepts that grew up along with
it. We must in all fairness acknowledge the vital role played by labor
systemization and industrial organization in the task of development.
Nobility of Work
27. The concept of work can turn into an exaggerated mystique. Yet, for
all that, it is something willed and approved by God. Fashioned in the
image of his Creator, "man must cooperate with Him in completing the
work of creation and engraving on the earth the spiritual imprint which
he himself has received." (25) God gave man intelligence, sensitivity
and the power of thought—tools with which to finish and perfect
the work He began. Every worker is, to some extent, a creator—be
he artist, craftsman, executive, laborer or farmer.
Bent over a material that resists his efforts, the worker leaves his
imprint on it, at the same time developing his own powers of
persistence, inventiveness and concentration. Further, when work is
done in common—when hope, hardship, ambition and joy are
shared—it brings together and firmly unites the wills, minds and
hearts of men. In its accomplishment, men find themselves to be
brothers. (29)
Dangers and Ideals
28. Work, too, has a double edge. Since it promises money, pleasure and
power, it stirs up selfishness in some and incites other to revolt. On
the other hand, it also fosters a professional outlook, a sense of
duty, and love of neighbor. Even though it is now being organized more
scientifically and efficiently, it still can threaten man's dignity and
enslave him; for work is human only if it results from man's use of
intellect and free will.
Our predecessor John XXIII stressed the urgent need of restoring
dignity to the worker and making him a real partner in the common task:
"Every effort must be made to ensure that the enterprise is indeed a
true human community, concerned about the needs, the activities and the
standing of each of its members." (30)
Considered from a Christian point of view, work has an even loftier
connotation. It is directed to the establishment of a supernatural
order here on earth, (31) a task that will not be completed until we
all unite to form that perfect manhood of which St. Paul speaks, "the
mature measure of the fullness of Christ." (32)
Balanced Progress Required
29. We must make haste. Too many people are suffering. While some make
progress, others stand still or move backwards; and the gap between
them is widening. However, the work must proceed in measured steps if
the proper equilibrium is to be maintained. Makeshift agrarian reforms
may fall short of their goal. Hasty industrialization can undermine
vital institutions and produce social evils, causing a setback to true
human values.
Reform, Not Revolution
30. The injustice of certain situations cries out for God's attention.
Lacking the bare necessities of life, whole nations are under the thumb
of others; they cannot act on their own initiative; they cannot
exercise personal responsibility; they cannot work toward a higher
degree of cultural refinement or a greater participation in social and
public life. They are sorely tempted to redress these insults to their
human nature by violent means.
31. Everyone knows, however, that revolutionary uprisings—except
where there is manifest, longstanding tyranny which would do great
damage to fundamental personal rights and dangerous harm to the common
good of the country—engender new injustices, introduce new
inequities and bring new disasters. The evil situation that exists, and
it surely is evil, may not be dealt with in such a way that an even
worse situation results.
A Task for Everyone
32. We want to be clearly understood on this point: The present state
of affairs must be confronted boldly, and its concomitant injustices
must be challenged and overcome. Continuing development calls for bold
innovations that will work profound changes. The critical state of
affairs must be corrected for the better without delay.
Everyone must lend a ready hand to this task, particularly those who
can do most by reason of their education, their office, or their
authority. They should set a good example by contributing part of their
own goods, as several of Our brother bishops have done. (33) In this
way they will be responsive to men's longings and faithful to the Holy
Spirit, because "the ferment of the Gospel, too, has aroused and
continues to arouse in man's heart the irresistible requirements of his
dignity. (34)
Programs and Planning
33. Individual initiative alone and the interplay of competition will
not ensure satisfactory development. We cannot proceed to increase the
wealth and power of the rich while we entrench the needy in their
poverty and add to the woes of the oppressed. Organized programs are
necessary for "directing, stimulating, coordinating, supplying and
integrating" (35) the work of individuals and intermediary
organizations.
It is for the public authorities to establish and lay down the desired
goals, the plans to be followed, and the methods to be used in
fulfilling them; and it is also their task to stimulate the efforts of
those involved in this common activity. But they must also see to it
that private initiative and intermediary organizations are involved in
this work. In this way they will avoid total collectivization and the
dangers of a planned economy which might threaten human liberty and
obstruct the exercise of man's basic human rights.
The Ultimate Purpose
34. Organized programs designed to increase productivity should have
but one aim: to serve human nature. They should reduce inequities,
eliminate discrimination, free men from the bonds of servitude, and
thus give them the capacity, in the sphere of temporal realities, to
improve their lot, to further their moral growth and to develop their
spiritual endowments. When we speak of development, we should mean
social progress as well as economic growth.
It is not enough to increase the general fund of wealth and then
distribute it more fairly. It is not enough to develop technology so
that the earth may become a more suitable living place for human
beings. The mistakes of those who led the way should help those now on
the road to development to avoid certain dangers. The reign of
technology—technocracy, as it is called—can cause as much
harm to the world of tomorrow as liberalism did to the world of
yesteryear. Economics and technology are meaningless if they do not
benefit man, for it is he they are to serve. Man is truly human only if
he is the master of his own actions and the judge of their worth, only
if he is the architect of his own progress. He must act according to
his God-given nature, freely accepting its potentials and its claims
upon him.
Basic Education
35. We can even say that economic growth is dependent on social
progress, the goal to which it aspires; and that basic education is the
first objective for any nation seeking to develop itself. Lack of
education is as serious as lack of food; the illiterate is a starved
spirit. When someone learns how to read and write, he is equipped to do
a job and to shoulder a profession, to develop selfconfidence and
realize that he can progress along with others. As We said in Our
message to the UNESCO meeting at Teheran, literacy is the "first and
most basic tool for personal enrichment and social integration; and it
is society's most valuable tool for furthering development and economic
progress." (36)
We also rejoice at the good work accomplished in this field by private
initiative, by the public authorities, and by international
organizations. These are the primary agents of development, because
they enable man to act for himself.
Role of the Family
36. Man is not really himself, however, except within the framework of
society and there the family plays the basic and most important role.
The family's influence may have been excessive at some periods of
history and in some places, to the extent that it was exercised to the
detriment of the fundamental rights of the individual. Yet time honored
social frameworks, proper to the developing nations, are still
necessary for awhile, even as their excessive strictures are gradually
relaxed. The natural family, stable and monogamous—as fashioned
by God (37) and sanctified by Christianity—"in which different
generations live together, helping each other to acquire greater wisdom
and to harmonize personal rights with other social needs, is the basis
of society." (38)
Population Growth
37. There is no denying that the accelerated rate of population growth
brings many added difficulties to the problems of development where the
size of the population grows more rapidly than the quantity of
available resources to such a degree that things seem to have reached
an impasse. In such circumstances people are inclined to apply drastic
remedies to reduce the birth rate.
There is no doubt that public authorities can intervene in this matter,
within the bounds of their competence. They can instruct citizens on
this subject and adopt appropriate measures, so long as these are in
conformity with the dictates of the moral law and the rightful freedom
of married couples is preserved completely intact. When the inalienable
right of marriage and of procreation is taken away, so is human
dignity.
Finally, it is for parents to take a thorough look at the matter and
decide upon the number of their children. This is an obligation they
take upon themselves, before their children already born, and before
the community to which they belong—following the dictates of
their own consciences informed by God's law authentically interpreted,
and bolstered by their trust in Him. (39)
Professional Organizations
38. In the task of development man finds the family to be the first and
most basic social structure; but he is often helped by professional
organizations. While such organizations are founded to aid and assist
their members, they bear a heavy responsibility for the task of
education which they can and must carry out. In training and developing
individual men, they do much to cultivate in them an awareness of the
common good and of its demands upon all.
39. Every form of social action involves some doctrine; and the
Christian rejects that which is based on a materialistic and atheistic
philosophy, namely one which shows no respect for a religious outlook
on life, for freedom or human dignity. So long as these higher values
are preserved intact, however, the existence of a variety of
professional organizations and trade unions is permissible. Variety may
even help to preserve freedom and create friendly rivalry. We gladly
commend those people who unselfishly serve their brothers by working in
such organizations.
Cultural Institutions
40. Cultural institutions also do a great deal to further the work of
development. Their important role was stressed by the Council: ". . .
the future of the world stands in peril unless wiser men are
forthcoming. It should also be pointed out that many nations, poorer in
economic goods, are quite rich in wisdom and can offer noteworthy
advantages to others." (40)
Every country, rich or poor, has a cultural tradition handed down from
past generations. This tradition includes institutions required by life
in the world, and higher manifestations— artistic, intellectual
and religious—of the life of the spirit. When the latter embody
truly human values, it would be a great mistake to sacrifice them for
the sake of the former. Any group of people who would consent to let
this happen, would be giving up the better portion of their heritage;
in order to live, they would be giving up their reason for living.
Christ's question is directed to nations also: "What does it profit a
man, if he gain the whole world but suffer the loss of his own soul?''
(41)
Avoiding Past Temptations
41. The poorer nations can never be too much on guard against the
temptation posed by the wealthier nations. For these nations, with
their favorable results from a highly technical and culturally
developed civilization, provide an example of work and diligence with
temporal prosperity the main pursuit. Not that temporal prosperity of
itself precludes the activity of the human spirit. Indeed, with it,
"the human spirit, being less subjected to material things, can be more
easily drawn to the worship and contemplation of the Creator." (42) On
the other hand, "modern civilization itself often complicates the
approach to God, not for any essential reason, but because it is so
much engrossed in worldly affairs . " (43)
The developing nations must choose wisely from among the things that
are offered to them. They must test and reject false values that would
tarnish a truly human way of life, while accepting noble and useful
values in order to develop them in their own distinctive way, along
with their own indigenous heritage.
A Full-Bodied Humanism
42. The ultimate goal is a fullbodied humanism. (44) And does this not
mean the fulfillment of the whole man and of every man? A narrow
humanism, closed in on itself and not open to the values of the spirit
and to God who is their source, could achieve apparent success, for man
can set about organizing terrestrial realities without God. But "closed
off from God, they will end up being directed against man. A humanism
closed off from other realities becomes inhuman." (45)
True humanism points the way toward God and acknowledges the task to
which we are called, the task which offers us the real meaning of human
life. Man is not the ultimate measure of man. Man becomes truly man
only by passing beyond himself. In the words of Pascal: "Man infinitely
surpasses man." (46)
II. THE COMMON DEVELOPMENT OF MANKIND
43. Development of the individual necessarily entails a joint effort
for the development of the human race as a whole. At Bombay We said:
"Man must meet man, nation must meet nation, as brothers and sisters,
as children of God. In this mutual understanding and friendship, in
this sacred communion, we must also begin to work together to build the
common future of the human race." (47) We also urge men to explore
concrete and practicable ways of organizing and coordinating their
efforts, so that available resources might be shared with others; in
this way genuine bonds between nations might be forged.
Three Major Duties
44. This duty concerns first and foremost the wealthier nations. Their
obligations stem from the human and supernatural brotherhood of man,
and present a three-fold obligation: 1) mutual solidarity—the aid
that the richer nations must give to developing nations; 2) social
justice—the rectification of trade relations between strong and
weak nations; 3) universal charity—the effort to build a more
humane world community, where all can give and receive, and where the
progress of some is not bought at the expense of others. The matter is
urgent, for on it depends the future of world civilization.
Aid to Developing Nations
45. "If a brother or a sister be naked and in want of daily food," says
St. James, "and one of you say to them, 'Go in peace, be warm and
filled,' yet you do not give them what is necessary for the body, what
does it profit?" (48) Today no one can be unaware of the fact that on
some continents countless men and women are ravished by hunger and
countless children are undernourished. Many children die at an early
age; many more of them find their physical and mental growth retarded.
Thus whole populations are immersed in pitiable circumstances and lose
heart.
46. Anxious appeals for help have already been voiced. That of Our
predecessor John XXIII was warmly received. (49) We reiterated his
sentiments in Our Christmas message of 1963, (50) and again in 1966 on
behalf of India. (51) The work of the Food and Agriculture Organization
of the United Nations (FAO) has been encouraged by the Holy See and has
found generous support. Our own organization, Caritas Internationalis,
is at work all over the world. Many Catholics, at the urging of Our
brother bishops, have contributed unstintingly to the assistance of the
needy and have gradually widened the circle of those they call
neighbors.
A World of Free Men
47. But these efforts, as well as public and private allocations of
gifts, loans and investments, are not enough. It is not just a question
of eliminating hunger and reducing poverty. It is not just a question
of fighting wretched conditions, though this is an urgent and necessary
task. It involves building a human community where men can live truly
human lives, free from discrimination on account of race, religion or
nationality, free from servitude to other men or to natural forces
which they cannot yet control satisfactorily. It involves building a
human community where liberty is not an idle word, where the needy
Lazarus can sit down with the rich man at the same banquet table. (52)
On the part of the rich man, it calls for great generosity, willing
sacrifice and diligent effort. Each man must examine his conscience,
which sounds a new call in our present times. Is he prepared to
support, at his own expense, projects and undertakings designed to help
the needy? Is he prepared to pay higher taxes so that public
authorities may expand their efforts in the work of development? Is he
prepared to pay more for imported goods, so that the foreign producer
may make a fairer profit? Is he prepared to emigrate from his homeland
if necessary and if he is young, in order to help the emerging nations?
A National Duty
48. The duty of promoting human solidarity also falls upon the
shoulders of nations: "It is a very important duty of the advanced
nations to help the developing nations . . ." (53) This conciliar
teaching must be implemented. While it is proper that a nation be the
first to enjoy the God-given fruits of its own labor, no nation may
dare to hoard its riches for its own use alone. Each and every nation
must produce more and better goods and products, so that all its
citizens may live truly human lives and so that it may contribute to
the common development of the human race.
Considering the mounting indigence of less developed countries, it is
only fitting that a prosperous nation set aside some of the goods it
has produced in order to alleviate their needs; and that it train
educators, engineers, technicians and scholars who will contribute
their knowledge and their skill to these less fortunate countries.
Superfluous Wealth
49. We must repeat that the superfluous goods of wealthier nations
ought to be placed at the disposal of poorer nations. The rule, by
virtue of which in times past those nearest us were to be helped in
time of need, applies today to all the needy throughout the world. And
the prospering peoples will be the first to benefit from this.
Continuing avarice on their part will arouse the judgment of God and
the wrath of the poor, with consequences no one can foresee. If
prosperous nations continue to be jealous of their own advantage alone,
they will jeopardize their highest values, sacrificing the pursuit of
excellence to the acquisition of possessions. We might well apply to
them the parable of the rich man. His fields yielded an abundant
harvest and he did not know where to store it: "But God said to him,
'Fool, this very night your soul will be demanded from you . . .' " (54)
Concerted Planning
50. If these efforts are to be successful, they cannot be disparate and
disorganized; nor should they vie with one another for the sake of
power or prestige. The times call for coordinated planning of projects
and programs, which are much more effective than occasional efforts
promoted by individual goodwill.
As We said above, studies must be made, goals must be defined, methods
and means must be chosen, and the work of select men must be
coordinated; only then will present needs be met and future demands
anticipated. Moreover, such planned programs do more than promote
economic and social progress. They give force and meaning to the work
undertaken, put due order into human life, and thus enhance man's
dignity and his capabilities.
A World Fund
51. A further step must be taken. When We were at Bombay for the
Eucharistic Congress, We asked world leaders to set aside part of their
military expenditures for a world fund to relieve the needs of
impoverished peoples. (55) What is true for the immediate war against
poverty is also true for the work of national development. Only a
concerted effort on the part of all nations, embodied in and carried
out by this world fund, will stop these senseless rivalries and promote
fruitful, friendly dialogue between nations.
52. It is certainly all right to maintain bilateral and multilateral
agreements. Through such agreements, ties of dependence and feelings of
jealousy—holdovers from the era of colonialism —give way to
friendly relationships of true solidarity that are based on juridical
and political equality. But such agreements would be free of all
suspicion if they were integrated into an overall policy of worldwide
collaboration. The member nations, who benefit from these agreements,
would have less reason for fear or mistrust. They would not have to
worry that financial or technical assistance was being used as a cover
for some new form of colonialism that would threaten their civil
liberty, exert economic pressure on them, or create a new power group
with controlling influence.
53. Is it not plain to everyone that such a fund would reduce the need
for those other expenditures that are motivated by fear and stubborn
pride? Countless millions are starving, countless families are
destitute, countless men are steeped in ignorance; countless people
need schools, hospitals, and homes worthy of the name. In such
circumstances, we cannot tolerate public and private expenditures of a
wasteful nature; we cannot but condemn lavish displays of wealth by
nations or individuals; we cannot approve a debilitating arms race. It
is Our solemn duty to speak out against them. If only world leaders
would listen to Us, before it is too late!
Dialogue Between Nations
54. All nations must initiate the dialogue which We called for in Our
first encyclical, Ecclesiam Suam. (56) A dialogue between those who
contribute aid and those who receive it will permit a well-balanced
assessment of the support to be provided, taking into consideration not
only the generosity and the available wealth of the donor nations, but
also the real needs of the receiving countries and the use to which the
financial assistance can be put. Developing countries will thus no
longer risk being overwhelmed by debts whose repayment swallows up the
greater part of their gains. Rates of interest and time for repayment
of the loan could be so arranged as not to be too great a burden on
either party, taking into account free gifts, interest-free or
low-interest loans, and the time needed for liquidating the debts.
The donors could certainly ask for assurances as to how the money will
be used. It should be used for some mutually acceptable purpose and
with reasonable hope of success, for there is no question of backing
idlers and parasites. On the other hand, the recipients would certainly
have the right to demand that no one interfere in the internal affairs
of their government or disrupt their social order. As sovereign
nations, they are entitled to manage their own affairs, to fashion
their own policies, and to choose their own form of government. In
other words, what is needed is mutual cooperation among nations, freely
undertaken, where each enjoys equal dignity and can help to shape a
world community truly worthy of man.
An Urgent Task
55. This task might seem impossible in those regions where the daily
struggle for subsistence absorbs the attention of the family, where
people are at a loss to find work that might improve their lot during
their remaining days on earth. These people must be given every
possible help; they must be encouraged to take steps for their own
betterment and to seek out the means that will enable them to do so.
This common task undoubtedly calls for concerted, continuing and
courageous effort. But let there be no doubt about it, it is an urgent
task. The very life of needy nations, civil peace in the developing
countries, and world peace itself are at stake.
Equity in Trade Relations
56. Efforts are being made to help the developing nations financially
and technologically. Some of these efforts are considerable. Yet all
these efforts will prove to be vain and useless, if their results are
nullified to a large extent by the unstable trade relations between
rich and poor nations. The latter will have no grounds for hope or
trust if they fear that what is being given them with one hand is being
taken away with the other.
Growing Distortion
57. Highly industrialized nations export their own manufactured
products, for the most part. Less developed nations, on the other hand,
have nothing to sell but raw materials and agricultural crops. As a
result of technical progress, the price of manufactured products is
rising rapidly and they find a ready market. But the basic crops and
raw materials produced by the less developed countries are subject to
sudden and wide-ranging shifts in market price; they do not share in
the growing market value of industrial products.
This poses serious difficulties to the developing nations. They depend
on exports to a large extent for a balanced economy and for further
steps toward development. Thus the needy nations grow more destitute,
while the rich nations become even richer.
Free Trade Concept Inadequate
58. It is evident that the principle of free trade, by itself, is no
longer adequate for regulating international agreements. It certainly
can work when both parties are about equal economically; in such cases
it stimulates progress and rewards effort. That is why industrially
developed nations see an element of justice in this principle.
But the case is quite different when the nations involved are far from
equal. Market prices that are freely agreed upon can turn out to be
most unfair. It must be avowed openly that, in this case, the
fundamental tenet of liberalism (as it is called), as the norm for
market dealings, is open to serious question.
Justice at Every Level
59. The teaching set forth by Our predecessor Leo XIII in Rerum Novarum
is still valid today: when two parties are in very unequal positions,
their mutual consent alone does not guarantee a fair contract; the rule
of free consent remains subservient to the demands of the natural law.
(57) In Rerum Novarum this principle was set down with regard to a just
wage for the individual worker; but it should be applied with equal
force to contracts made between nations: trade relations can no longer
be based solely on the principle of free, unchecked competition, for it
very often creates an economic dictatorship. Free trade can be called
just only when it conforms to the demands of social justice.
60. As a matter of fact, the highly developed nations have already come
to realize this. At times they take appropriate measures to restore
balance to their own economy, a balance which is frequently upset by
competition when left to itself. Thus it happens that these nations
often support their agriculture at the price of sacrifices imposed on
economically more favored sectors. Similarly, to maintain the
commercial relations which are developing among themselves, especially
within a common market, the financial, fiscal and social policy of
these nations tries to restore comparable opportunities to competing
industries which are not equally prospering.
One Standard for All
61. Now in this matter one standard should hold true for all. What
applies to national economies and to highly developed nations must also
apply to trade relations between rich and poor nations. Indeed,
competition should not be eliminated from trade transactions; but it
must be kept within limits so that it operates justly and fairly, and
thus becomes a truly human endeavor.
Now in trade relations between the developing and the highly developed
economies there is a great disparity in their overall situation and in
their freedom of action. In order that international trade be human and
moral, social justice requires that it restore to the participants a
certain equality of opportunity. To be sure, this equality will not be
attained at once, but we must begin to work toward it now by injecting
a certain amount of equality into discussions and price talks.
Here again international agreements on a broad scale can help a great
deal. They could establish general norms for regulating prices,
promoting production facilities, and favoring certain infant
industries. Isn't it plain to everyone that such attempts to establish
greater justice in international trade would be of great benefit to the
developing nations, and that they would produce lasting results?
The Obstacles of Nationalism . . .
62. There are other obstacles to creation of a more just social order
and to the development of world solidarity: nationalism and racism. It
is quite natural that nations recently arrived at political
independence should be quite jealous of their new-found but fragile
unity and make every effort to preserve it. It is also quite natural
for nations with a long-standing cultural tradition to be proud of
their traditional heritage. But this commendable attitude should be
further ennobled by love, a love for the whole family of man. Haughty
pride in one's own nation disunites nations and poses obstacles to
their true welfare. It is especially harmful where the weak state of
the economy calls for a pooling of information, efforts and financial
resources to implement programs of development and to increase
commercial and cultural interchange. . . . and Racism
63. Racism is not the exclusive attribute of young nations, where
sometimes it hides beneath the rivalries of clans and political
parties, with heavy losses for justice and at the risk of civil war.
During the colonial period it often flared up between the colonists and
the indigenous population, and stood in the way of mutually profitable
understanding, often giving rise to bitterness in the wake of genuine
injustices. It is still an obstacle to collaboration among
disadvantaged nations and a cause of division and hatred within
countries whenever individuals and families see the inviolable rights
of the human person held in scorn, as they themselves are unjustly
subjected to a regime of discrimination because of their race or their
color.
Hopes for the Future
64. This state of affairs, which bodes ill for the future, causes Us
great distress and anguish. But We cherish this hope: that distrust and
selfishness among nations will eventually be overcome by a stronger
desire for mutual collaboration and a heightened sense of solidarity.
We hope that the developing nations will take advantage of their
geographical proximity to one another to organize on a broader
territorial base and to pool their efforts for the development of a
given region. We hope that they will draw up joint programs, coordinate
investment funds wisely, divide production quotas fairly, and exercise
management over the marketing of these products. We also hope that
multilateral and broad international associations will undertake the
necessary work of organization to find ways of helping needy nations,
so that these nations may escape from the fetters now binding them; so
that they themselves may discover the road to cultural and social
progress, while remaining faithful to the native genius of their land.
The Artisans of Destiny
65. That is the goal toward which we must work. An ever more effective
world solidarity should allow all peoples to become the artisans of
their destiny. Up to now relations between nations have too often been
governed by force; indeed, that is the hallmark of past history.
May the day come when international relationships will be characterized
by respect and friendship, when mutual cooperation will be the hallmark
of collaborative efforts, and when concerted effort for the betterment
of all nations will be regarded as a duty by every nation. The
developing nations now emerging are asking that they be allowed to take
part in the construction of a better world, a world which would provide
better protection for every man's rights and duties. It is certainly a
legitimate demand, so everyone must heed and fulfill it.
Worldwide Brotherly Love
66. Human society is sorely ill. The cause is not so much the depletion
of natural resources, nor their monopolistic control by a privileged
few; it is rather the weakening of brotherly ties between individuals
and nations.
Welcoming the Stranger
67. We cannot insist too much on the duty of giving foreigners a
hospitable reception. It is a duty imposed by human solidarity and by
Christian charity, and it is incumbent upon families and educational
institutions in the host nations.
Young people, in particular, must be given a warm reception; more and
more families and hostels must open their doors to them. This must be
done, first of all, that they may be shielded from feelings of
loneliness, distress and despair that would sap their strength. It is
also necessary so that they may be guarded against the corrupting
influence of their new surroundings, where the contrast between the
dire poverty of their homeland and the lavish luxury of their present
surroundings is, as it were, forced upon them. And finally, it must be
done so that they may be protected from subversive notions and
temptations to violence, which gain headway in their minds when they
ponder their "wretched plight.'' (58) In short, they should be welcomed
in the spirit of brotherly love, so that the concrete example of
wholesome living may give them a high opinion of authentic Christian
charity and of spiritual values.
68. We are deeply distressed by what happens to many of these young
people. They come to wealthier nations to acquire scientific knowledge,
professional training, and a high-quality education that will enable
them to serve their own land with greater effectiveness. They do get a
fine education, but very often they lose their respect for the
priceless cultural heritage of their native land.
69. Emigrant workers should also be given a warm welcome. Their living
conditions are often inhuman, and they must scrimp on their earnings in
order to send help to their families who have remained behind in their
native land in poverty.
A Social Sense
70. We would also say a word to those who travel to newly
industrialized nations for business purposes: industrialists,
merchants, managers and representatives of large business concerns. It
often happens that in their own land they do not lack a social sense.
Why is it, then, that they give in to baser motives of self-interest
when they set out to do business in the developing countries? Their
more favored position should rather spur them on to be initiators of
social progress and human betterment in these lands. Their
organizational experience should help them to figure out ways to make
intelligent use of the labor of the indigenous population, to develop
skilled workers, to train engineers and other management men, to foster
these people's initiative and prepare them for offices of ever greater
responsibility. In this way they will prepare these people to take over
the burden of management in the near future.
In the meantime, justice must prevail in dealings between superiors and
their subordinates. Legitimate contracts should govern these employment
relations, spelling out the duties involved. And no one, whatever his
status may be, should be unjustly subjected to the arbitrary whim of
another.
Development Missions
71. We certainly rejoice over the fact that an ever increasing number
of experts are being sent on development missions by private groups,
bilateral associations and international organizations. These
specialists must not "act as overlords, but as helpers and fellow
workers.'' (59) The people of a country soon discover whether their new
helpers are motivated by good will or not, whether they want to enhance
human dignity or merely try out their special techniques. The expert's
message will surely be rejected by these people if it is not inspired
by brotherly love.
The Role of Experts
72. Technical expertise is necessary, but it must be accompanied by
concrete signs of genuine love. Untainted by overbearing nationalistic
pride or any trace of racial discrimination, experts should learn how
to work in collaboration with everyone. They must realize that their
expert knowledge does not give them superiority in every sphere of
life. The culture which shaped their living habits does contain certain
universal human elements; but it cannot be regarded as the only
culture, nor can it regard other cultures with haughty disdain. If it
is introduced into foreign lands, it must undergo adaptation.
Thus those who undertake such work must realize they are guests in a
foreign land; they must see to it that they studiously observe its
historical traditions, its rich culture, and its peculiar genius. A
rapprochement between cultures will thus take place, bringing benefits
to both sides.
Service to the World
73. Sincere dialogue between cultures, as between individuals, paves
the way for ties of brotherhood. Plans proposed for man's betterment
will unite all nations in the joint effort to be undertaken, if every
citizen—be he a government leader, a public official, or a simple
workman—is motivated by brotherly love and is truly anxious to
build one universal human civilization that spans the globe. Then we
shall see the start of a dialogue on man rather than on the products of
the soil or of technology.
This dialogue will be fruitful if it shows the participants how to make
economic progress and how to achieve spiritual growth as well; if the
technicians take the role of teachers and educators; if the training
provided is characterized by a concern for spiritual and moral values,
so that it ensures human betterment as well as economic growth. Then
the bonds of solidarity will endure, even when the aid programs are
past and gone. It is not plain to all that closer ties of this sort
will contribute immeasurably to the preservation of world peace?
An Appeal to Youth
74. We are fully aware of the fact that many young people have already
responded wholeheartedly to the invitation of Our predecessor Pius XII,
summoning the laity to take part in missionary work. (60) We also know
that other young people have offered their services to public and
private organizations that seek to aid developing nations. We are
delighted to learn that in some nations their requirement of military
duty can be fulfilled, in part at least, by social service or, simply,
service. We commend such undertakings and the men of good will who take
part in them. Would that all those who profess to be followers of
Christ might heed His plea: "I was hungry and you gave me to eat; I was
thirsty and you gave me to drink; I was a stranger and you took me in;
naked and you covered me; sick and you visited me; I was in prison and
you came to me." (61)
No one is permitted to disregard the plight of his brothers living in
dire poverty, enmeshed in ignorance and tormented by insecurity. The
Christian, moved by this sad state of affairs, should echo the words of
Christ: "I have compassion on the crowd." (62)
Prayer and Action
75. Let everyone implore God the Father Almighty that the human race,
which is certainly aware of these evils, will bend every effort of mind
and spirit to their eradication. To this prayer should be added the
resolute commitment of every individual. Each should do as much as he
can, as best he can, to counteract the slow pace of progress in some
nations. And it is to be hoped that individuals, social organizations
and nations will join hands in brotherly fashion—the strong
aiding the weak—all contributing their knowledge, their
enthusiasm and their love to the task, without thinking of their own
convenience.
It is the person who is motivated by genuine love, more than anyone
else, who pits his intelligence against the problems of poverty, trying
to uncover the causes and looking for effective ways of combatting and
overcoming them. As a promoter of peace, "he goes on his way, holding
aloft the torch of joy and shedding light and grace on the hearts of
men all over the world; he helps them to cross the barriers of
geographical frontiers, to acknowledge every man as a friend and
brother." (63)
Development, the New Name for Peace
76. Extreme disparity between nations in economic, social and
educational levels provokes jealousy and discord, often putting peace
in jeopardy. As We told the Council Fathers on Our return from the
United Nations: "We have to devote our attention to the situation of
those nations still striving to advance. What We mean, to put it in
clearer words, is that our charity toward the poor, of whom there are
countless numbers in the world, has to become more solicitous, more
effective, more generous." (64)
When we fight poverty and oppose the unfair conditions of the present,
we are not just promoting human well-being; we are also furthering
man's spiritual and moral development, and hence we are benefiting the
whole human race. For peace is not simply the absence of warfare, based
on a precarious balance of power; it is fashioned by efforts directed
day after day toward the establishment of the ordered universe willed
by God, with a more perfect form of justice among men. (65)
77. Nations are the architects of their own development, and they must
bear the burden of this work; but they cannot accomplish it if they
live in isolation from others. Regional mutual aid agreements among the
poorer nations, broaderbased programs of support for these nations,
major alliances between nations to coordinate these
activities—these are the road signs that point the way to
national development and world peace.
Toward an Effective World Authority
78. Such international collaboration among the nations of the world
certainly calls for institutions that will promote, coordinate and
direct it, until a new juridical order is firmly established and fully
ratified. We give willing and wholehearted support to those public
organizations that have already joined in promoting the development of
nations, and We ardently hope that they will enjoy ever growing
authority. As We told the United Nations General Assembly in New York:
"Your vocation is to bring not just some peoples but all peoples
together as brothers. . . Who can fail to see the need and importance
of thus gradually coming to the establishment of a world authority
capable of taking effective action on the juridical and political
planes?" (66)
Hope for the Future
79. Some would regard these hopes as vain flights of fancy. It may be
that these people are not realistic enough, and that they have not
noticed that the world is moving rapidly in a certain direction. Men
are growing more anxious to establish closer ties of brotherhood;
despite their ignorance, their mistakes, their offenses, and even their
lapses into barbarism and their wanderings from the path of salvation,
they are slowly making their way to the Creator, even without adverting
to it.
This struggle toward a more human way of life certainly calls for hard
work and imposes difficult sacrifices. But even adversity, when endured
for the sake of one's brothers and out of love for them, can contribute
greatly to human progress. The Christian knows full well that when he
unites himself with the expiatory sacrifice of the Divine Savior, he
helps greatly to build up the body of Christ, (67) to assemble the
People of God into the fullness of Christ.
A Final Appeal
80. We must travel this road together, united in minds and hearts.
Hence We feel it necessary to remind everyone of the seriousness of
this issue in all its dimensions, and to impress upon them the need for
action. The moment for action has reached a critical juncture. Can
countless innocent children be saved? Can countless destitute families
obtain more human living conditions? Can world peace and human
civilization be preserved intact? Every individual and every nation
must face up to this issue, for it is their problem.
To Catholics
81. We appeal, first of all, to Our sons. In the developing nations and
in other countries lay people must consider it their task to improve
the temporal order. While the hierarchy has the role of teaching and
authoritatively interpreting the moral laws and precepts that apply in
this matter, the laity have the duty of using their own initiative and
taking action in this area—without waiting passively for
directives and precepts from others. They must try to infuse a
Christian spirit into people's mental outlook and daily behavior, into
the laws and structures of the civil community. (68) Changes must be
made; present conditions must be improved. And the transformations must
be permeated with the spirit of the Gospel.
We especially urge Catholic men living in developed nations to offer
their skills and earnest assistance to public and private
organizations, both civil and religious, working to solve the problems
of developing nations. They will surely want to be in the first ranks
of those who spare no effort to have just and fair laws, based on moral
precepts, established among all nations.
To Other Christians and Believers
82. All Our Christian brothers, We are sure will want to consolidate
and expand their collaborative efforts to reduce man's immoderate
self-love and haughty pride, to eliminate quarrels and rivalries, and
to repress demagoguery and injustice—so that a more human way of
living is opened to all, with each man helping others out of brotherly
love.
Furthermore, We still remember with deep affection the dialogue We had
with various non Christian individuals and communities in Bombay. So
once again We ask these brothers of Ours to do all in their power to
promote living conditions truly worthy of the children of God.
To All Men of Good Will
83. Finally, We look to all men of good will, reminding them that civil
progress and economic development are the only road to peace. Delegates
to international organizations, public officials, gentlemen of the
press, teachers and educators—all of you must realize that you
have your part to play in the construction of a new world order. We ask
God to enlighten and strengthen you all, so that you may persuade all
men to turn their attention to these grave questions and prompt nations
to work toward their solution .
Educators, you should resolve to inspire young people with a love for
the needy nations. Gentlemen of the press, your job is to place before
our eyes the initiatives that are being taken to promote mutual aid,
and the tragic spectacle of misery and poverty that people tend to
ignore in order to salve their consciences. Thus at least the wealthy
will know that the poor stand outside their doors waiting to receive
some left-overs from their banquets.
To Government Authorities
84. Government leaders, your task is to draw your communities into
closer ties of solidarity with all men, and to convince them that they
must accept the necessary taxes on their luxuries and their wasteful
expenditures in order to promote the development of nations and the
preservation of peace. Delegates to international organizations, it is
largely your task to see to it that senseless arms races and dangerous
power plays give way to mutual collaboration between nations, a
collaboration that is friendly, peaceoriented, and divested of
self-interest, a collaboration that contributes greatly to the common
development of mankind and allows the individual to find fulfillment.
To Thoughtful Men
85. It must be admitted that men very often find themselves in a sad
state because they do not give enough thought and consideration to
these things. So We call upon men of deep thought and
wisdom—Catholics and Christians, believers in God and devotees of
truth and justice, all men of good will—to take as their own
Christ's injunction, "Seek and you shall find." (69) Blaze the trails
to mutual cooperation among men, to deeper knowledge and more
widespread charity, to a way of life marked by true brotherhood, to a
human society based on mutual harmony.
To All Promoters of Development
86. Finally, a word to those of you who have heard the cries of needy
nations and have come to their aid. We consider you the promoters and
apostles of genuine progress and true development. Genuine progress
does not consist in wealth sought for personal comfort or for its own
sake; rather it consists in an economic order designed for the welfare
of the human person, where the daily bread that each man receives
reflects the glow of brotherly love and the helping hand of God.
87. We bless you with all Our heart, and We call upon all men of good
will to join forces with you as a band of brothers. Knowing, as we all
do, that development means peace these days, what man would not want to
work for it with every ounce of his strength? No one, of course. So We
beseech all of you to respond wholeheartedly to Our urgent plea, in the
name of the Lord.
Given at Rome, at St. Peter's, on the feast of the Resurrection, March 26, 1967, in the fourth year of Our pontificate.
PAUL VI