327. Respect for the person

YOUCAT Catechism + Catechism of the Catholic Church Lesson 327

Ave Maria series

How can the common good be promoted?

The common good follows wherever the fundamental rights of the person are respected and men can freely develop their intellectual and religious potential.  The common good implies that men can live in society with freedom, peace, and security.  In an age of globalization, the common good must also acquire a worldwide scope and allow for the rights and duties of all mankind.  [1907-1912, 1925, 1927]

Pope Francis greets an elderly woman in Madhu Sri Lanka in 2014.….327

[During Pope Francis’ March 21, 2015 meeting with residents of Naples, Italy, Scampia neighborhood, an area of poverty and degradation, an immigrant woman from the Philippines asked the Pope to please remind the people that immigrants are children of God. 

“Have we reached the point where that’s necessary?” the Pope asked the crowd. “Are migrants second-class humans? They are like us, children of God,” he said.  “What is more, they are reminders that this world is not the permanent home of anyone,” and that, “we are all migrants (moving) toward another homeland.  We are all children of God, beloved children, desired children, saved children.  Think about that!” he said. --text taken from March 26, 2015 Superior (WI) Catholic Herald weekly publication]

The common good is best served where the good of the individual person and of the smaller units of society (for instance, the family) is central.  The individual and the smaller social unit need to be protected and promoted by the stronger power of State institutions.

The common good is the good that is shared by all in common.  It includes “the sum total of social conditions which allow people, either as groups or as individuals, to reach their fulfillment more fully and more easily”  (Gaudium et spes).

“We must obey God rather than men.”  Acts of the Apostles 5:29

1907-1912, 1925, 1927

PARTICIPATION IN SOCIAL LIFE

THE COMMON GOOD

1907 First, the common good presupposes respect for the person as such. In the name of the common good, public authorities are bound to respect the fundamental and inalienable rights of the human person. Society should permit each of its members to fulfill his vocation. In particular, the common good resides in the conditions for the exercise of the natural freedoms indispensable for the development of the human vocation, such as "the right to act according to a sound norm of conscience and to safeguard . . . privacy, and rightful freedom also in matters of religion."(Gaudium et Spes 26 § 2. )²⁷--Catechism of the Catholic Church, Second Edition

1908 Second, the common good requires the social well-being and development of the group itself. Development is the epitome of all social duties. Certainly, it is the proper function of authority to arbitrate, in the name of the common good, between various particular interests; but it should make accessible to each what is needed to lead a truly human life: food, clothing, health, work, education and culture, suitable information, the right to establish a family, and so on.(Compare Gaudium et Spes 26 § 2.)²⁸ –CCC

1909 Finally, the common good requires peace, that is, the stability and security of a just order. It presupposes that authority should ensure by morally acceptable means the security of society and its members. It is the basis of the right to legitimate personal and collective defense. –CCC

1910 Each human community possesses a common good which permits it to be recognized as such; it is in the political community that its most complete realization is found. It is the role of the state to defend and promote the common good of civil society, its citizens, and intermediate bodies. –CCC

1911 Human interdependence is increasing and gradually spreading throughout the world. The unity of the human family, embracing people who enjoy equal natural dignity, implies a universal common good. This good calls for an organization of the community of nations able to "provide for the different needs of men; this will involve the sphere of social life to which belong questions of food, hygiene, education, . . . and certain situations arising here and there, as for example . . . alleviating the miseries of refugees dispersed throughout the world, and assisting migrants and their families."(Gaudium et Spes 84 § 2.)²⁹ –CCC

1912 The common good is always oriented towards the progress of persons: "The order of things must be subordinate to the order of persons, and not the other way around."(Gaudium et Spes 26 § 3.)³⁰ This order is founded on truth, built up in justice, and animated by love.–CCC

IN BRIEF

1925 The common good consists of three essential elements: respect for and promotion of the fundamental rights of the person; prosperity, or the development of the spiritual and temporal goods of society; the peace and security of the group and of its members. –CCC

1927 It is the role of the state to defend and promote the common good of civil society. The common good of the whole human family calls for an organization of society on the international level. –CCC

People  Pope Francis greets

326. Common good and just methods

YOUCAT Catechism + Catechism of the Catholic Church Lesson 326

Ave Maria series

When does an authority act legitimately?

An authority acts legitimately when it works for the sake of the common good and applies just methods of attaining the goals thereof.  [1903-1904, 1921]

For a brief period in 1961,  I drove electric trollies (pictured) and diesel buses for the Chicago Transit Authority.  This is a Brill electric trolleybus on West Fullerton Avenue, Chicago. The pay was good and it was a great way to meet and greet people. My older brother Bob was employed by the CTA for 35 years. ...326

The people in a State must be able to rely on the fact that they live under a “government of laws”, which has rules that are binding for all.  No one is obliged to obey laws that are arbitrary and unjust or that contradict the natural moral order.  In that case there is a right, or in some circumstances even the duty, to resist

1903-1904, 1921

PARTICIPATION IN SOCIAL LIFE

AUTHORITY

1903 Authority is exercised legitimately only when it seeks the common good of the group concerned and if it employs morally licit means to attain it. If rulers were to enact unjust laws or take measures contrary to the moral order, such arrangements would not be binding in conscience. In such a case, "authority breaks down completely and results in shameful abuse."(Pope St.John XXIII Pacem in Terris 51.)²³ --Catechism of the Catholic Church, Second Edition

1904 "It is preferable that each power be balanced by other powers and by other spheres of responsibility which keep it within proper bounds. This is the principle of the 'rule of law,' in which the law is sovereign and not the arbitrary will of men."(Centesimus Annus 44.)²⁴ –CCC

IN BRIEF

1921 Authority is exercised legitimately if it is committed to the common good of society. To attain this it must employ morally acceptable means. --CCC

People  Government CTA

325. Human law must accord with right reason.

YOUCAT Catechism + Catechism of the Catholic Church Lesson 325

Ave Maria series

What is the basis for authority in a society?

Every society relies on a legitimate authority to ensure that it is orderly, cohesive, and smooth-running and to promote its development.  It is in keeping with human nature, as created by God, that men allow themselves to be governed by legitimate authority.  [1897-1902, 1918-1919, 1922]

Signing the Constitutionof the United States of America, September 17, 1787.…325

Of course an authority in society must never originate in the raw usurpation of power but must have legitimacy under law.  Who rules and what form of government is appropriate are left to the will of the citizens.  The Church is not committed to particular forms of government but only says that they must not contradict the common good.

“There is no society without an ultimate authority.”  Aristotle (382-322 B.C.)

[1897-1902, 1918-1919, 1922]

PARTICIPATION IN SOCIAL LIFE

AUTHORITY

1897 "Human society can be neither well-ordered nor prosperous unless it has some people invested with legitimate authority to preserve its institutions and to devote themselves as far as is necessary to work and care for the good of all."(Pope St. John XXIII, Pacem in Terris 46.)¹⁵–Catechism of the Catholic Church, Second Edition

By "authority" one means the quality by virtue of which persons or institutions make laws and give orders to men and expect obedience from them. –CCC

1898 Every human community needs an authority to govern it.(Compare Leo XIII, Immortale Dei; Diuturnum illud.)¹⁶ The foundation of such authority lies in human nature. It is necessary for the unity of the state. Its role is to ensure as far as possible the common good of the society. –CCC

1899 The authority required by the moral order derives from God: "Let every person be subject to the governing authorities. For there is no authority except from God, and those that exist have been instituted by God. Therefore he who resists the authorities resists what God has appointed, and those who resist will incur judgment."(Romans 13:1-2; compare 1 Peter 2:13-17.)¹⁷ --CCC

1900 The duty of obedience requires all to give due honor to authority and to treat those who are charged to exercise it with respect, and, insofar as it is deserved, with gratitude and good-will.

Pope St. Clement of Rome provides the Church's most ancient prayer for political authorities(Compare as early as 1 Timothy 2:1-2.)¹⁸ "Grant to them, Lord, health, peace, concord, and stability, so that they may exercise without offense the sovereignty that you have given them. Master, heavenly King of the ages, you give glory, honor, and power over the things of earth to the sons of men. Direct, Lord, their counsel, following what is pleasing and acceptable in your sight, so that by exercising with devotion and in peace and gentleness the power that you have given to them, they may find favor with you."(St. Clement of Rome, Ad Cor. 61:Sources Chretiennes 167,198-200.)¹⁹–CCC

1901 If authority belongs to the order established by God, "the choice of the political regime and the appointment of rulers are left to the free decision of the citizens."(Gaudium et Spes 74 § 3.)²⁰–CCC

The diversity of political regimes is morally acceptable, provided they serve the legitimate good of the communities that adopt them. Regimes whose nature is contrary to the natural law, to the public order, and to the fundamental rights of persons cannot achieve the common good of the nations on which they have been imposed. –CCC

1902 Authority does not derive its moral legitimacy from itself. It must not behave in a despotic manner, but must act for the common good as a "moral force based on freedom and a sense of responsibility":(Gaudium et Spes 74 § 2)²¹–CCC

A human law has the character of law to the extent that it accords with right reason, and thus derives from the eternal law. Insofar as it falls short of right reason it is said to be an unjust law, and thus has not so much the nature of law as of a kind of violence.(St. Thomas Aquinas, Summa Theologiae I-II,93 3, ad 2.)²² –CCC

IN BRIEF

1918 "There is no authority except from God, and those authorities that exist have been instituted by God" (Romans 13:1). –CCC

1919 Every human community needs an authority in order to endure and develop. –CCC

1922 The diversity of political regimes is legitimate, provided they contribute to the good of the community. –CCC

Society people signing the

324. “Society ought to promote the exercise of virtue, not obstruct it.”

YOUCAT Catechism + Catechism of the Catholic Church Lesson 324

Ave Maria series

On what principles does a society build?

Every society builds on a hierarchy of values that is put into practice through justice and love.  [1886-1889, 1895-1896]

Injustice anywhere is a threat to justice everywhere. ~ Martin Luther King  …..The term "Social justice" was coined by Jesuitpriest Luigi Taparelli in the 1840s.…324

No society can last unless it is based on a clear orientation toward values that are reflected in a just ordering of relationships and an active implementation of this justice.  Thus, man may never be made into a means to an end of societal action.  Every society needs constant conversion from unjust structures.  Ultimately this is accomplished only by love, the greatest social commandment.  It respects others.  It demands justice.  It makes conversion from inequitable conditions possible.  449

“Today’s justice is yesterday’s charity; today’s charity is tomorrow’s justice.”  Bl. Etienne-Michel Gillet (1758-1792, priest and martyr)

“The Church values the democratic system inasmuch as it ensures the participation of citizens in making political choices and guarantees to the governed the possibility both of electing and holding accountable those who govern them and of replacing them through peaceful means when appropriate.”  Pope St. John Paul II (1920-2005), Encyclical Centesimus annus

1886-1889, 1895-1896

CONVERSION AND SOCIETY

1886 Society is essential to the fulfillment of the human vocation. To attain this aim, respect must be accorded to the just hierarchy of values, which "subordinates physical and instinctual dimensions to interior and spiritual ones:"(Centesimus Annus 36 § 2.)⁸

Human society must primarily be considered something pertaining to the spiritual. Through it, in the bright light of truth, men should share their knowledge, be able to exercise their rights and fulfill their obligations, be inspired to seek spiritual values; mutually derive genuine pleasure from the beautiful, of whatever order it be; always be readily disposed to pass on to others the best of their own cultural heritage; and eagerly strive to make their own the spiritual achievements of others. These benefits not only influence, but at the same time give aim and scope to all that has bearing on cultural expressions, economic, and social institutions, political movements and forms, laws, and all other structures by which society is outwardly established and constantly developed.(Pope St. John XXIII, Pacem in Terris 36.)⁹–Catechism of the Catholic Church, Second Edition

1887 The inversion of means and ends,(Compare Centesimus Annus 41.)¹⁰ which results in giving the value of ultimate end to what is only a means for attaining it, or in viewing persons as mere means to that end, engenders unjust structures which "make Christian conduct in keeping with the commandments of the divine Law-giver difficult and almost impossible."(Pius XII, Address at Pentecost, June 1, 1941.)¹¹–CCC

1888 It is necessary, then, to appeal to the spiritual and moral capacities of the human person and to the permanent need for his inner conversion, so as to obtain social changes that will really serve him. The acknowledged priority of the conversion of heart in no way eliminates but on the contrary imposes the obligation of bringing the appropriate remedies to institutions and living conditions when they are an inducement to sin, so that they conform to the norms of justice and advance the good rather than hinder it.(Compare Lumen et Gentium 36.)¹²–CCC

1889 Without the help of grace, men would not know how "to discern the often narrow path between the cowardice which gives in to evil, and the violence which under the illusion of fighting evil only makes it worse."(Centesimus Annus 25.)¹³ This is the path of charity, that is, of the love of God and of neighbor. Charity is the greatest social commandment. It respects others and their rights. It requires the practice of justice, and it alone makes us capable of it. Charity inspires a life of self-giving: "Whoever seeks to gain his life will lose it, but whoever loses his life will preserve it."(Luke 17:33.)¹⁴ –CCC

IN BRIEF

1895 Society ought to promote the exercise of virtue, not obstruct it. It should be animated by a just hierarchy of values. –CCC

1896 Where sin has perverted the social climate, it is necessary to call for the conversion of hearts and appeal to the grace of God. Charity urges just reforms. There is no solution to the social question apart from the Gospel (compare Centesimus Annus 3, 5). –CCC

People social justice pacem

323. The principle of subsidiarity

YOUCAT Catechism + Catechism of the Catholic Church Lesson 323

Ave Maria series

How can the individual be integrated into society in such a way that he nevertheless can develop freely?

The individual can develop freely in society if the “principle of subsidiarity” is observed. [1883-1885, 1894]

Subsidiarity:  “a community of a higher order should not interfere in the internal life of a community of a lower order …. always with a view to the common good.”–extracted from CCC #1883 below …..323

The principle of subsidiarity, which was developed as part of Catholic Social Teaching, states, (that which) individuals can accomplish by their own initiative and efforts should not be taken from them by a higher authority.  A greater and higher social institution must not take over the duties of a subordinate organization and deprive it of its competence.  Its purpose, rather, is to intervene in a subsidiary fashion (thus offering help) when individuals or smaller institutions find that a task is beyond them.

Catholic Social Teaching/Social Principles: (These are) four central principles of personhood, the common good, solidarity, and subsidiarity. They are the Church’s teaching about the ordering of life in society and about the attainment of individual and social justice.  

1883-1885, 1894

THE PERSON AND SOCIETY

THE COMMUNAL CHARACTER OF THE HUMAN VOCATION

1883 Socialization also presents dangers. Excessive intervention by the state can threaten personal freedom and initiative. The teaching of the Church has elaborated the principle of subsidiarity, according to which "a community of a higher order should not interfere in the internal life of a community of a lower order, depriving the latter of its functions, but rather should support it in case of need and help to co- ordinate its activity with the activities of the rest of society, always with a view to the common good."(Centesimus Annus 48 § 4; compare Pius XI, Quadragesimo anno I,184-186.)⁷ --Catechism of the Catholic Church, Second Edition 

1884 God has not willed to reserve to himself all exercise of power. He entrusts to every creature the functions it is capable of performing, according to the capacities of its own nature. This mode of governance ought to be followed in social life. The way God acts in governing the world, which bears witness to such great regard for human freedom, should inspire the wisdom of those who govern human communities. They should behave as ministers of divine providence. –CCC

1885 The principle of subsidiarity is opposed to all forms of collectivism. It sets limits for state intervention. It aims at harmonizing the relationships between individuals and societies. It tends toward the establishment of true international order. –CCC

IN BRIEF

1894 In accordance with the principle of subsidiarity, neither the state nor any larger society should substitute itself for the initiative and responsibility of individuals and intermediary bodies. –CCC

People  Church  Subsidiarity

¯

The Transfiguration of Christon the Mountby Carl Heinrich

Second Sunday of Lent, March 17, 2019
Lectionary: 27

Reading 1   GENESIS 15:5-12, 17-18

The Lord God took Abram outside and said, "Look up at the sky and count the stars, if you can.  Just so," he added, "shall your descendants be."  Abram put his faith in the LORD, who credited it to him as an act of righteousness.
He then said to him, "I am the LORD who brought you from Ur of the Chaldeans to give you this land as a possession."  "O Lord GOD," he asked, "how am I to know that I shall possess it?" He answered him,"Bring me a three-year-old heifer, a three-year-old she-goat, a three-year-old ram, a turtledove, and a young pigeon." Abram brought him all these, split them in two, and placed each half opposite the other; 
but the birds he did not cut up.  Birds of prey swooped down on the carcasses, but Abram stayed with them.  As the sun was about to set, a trance fell upon Abram, and a deep, terrifying darkness enveloped him.
When the sun had set and it was dark, there appeared a smoking fire pot and a flaming torch, which passed between those pieces.  It was on that occasion that the LORD made a covenant with Abram,
saying: "To your descendants I give this land, from the Wadi of Egypt to the Great River, the Euphrates."

Responsorial Psalm   PSALM 27:1, 7-8, 8-9, 13-14.

R. (1a)  The Lord is my light and my salvation.

The LORD is my light and my salvation;
whom should I fear?
The LORD is my life's refuge;
of whom should I be afraid?

R. The Lord is my light and my salvation.

Hear, O LORD, the sound of my call;
have pity on me, and answer me.
Of you my heart speaks; you my glance seeks.

R. The Lord is my light and my salvation.

Your presence, O LORD, I seek.
Hide not your face from me;
do not in anger repel your servant.
You are my helper: cast me not off.

R. The Lord is my light and my salvation.

I believe that I shall see the bounty of the LORD
in the land of the living.
Wait for the LORD with courage;
be stouthearted, and wait for the LORD.

R. The Lord is my light and my salvation.

Reading 2   PHILIPPEANS 3:17—4:1

Join with others in being imitators of me, brothers and sisters, and observe those who thus conduct themselves
according to the model you have in us.  For many, as I have often told you and now tell you even in tears, conduct themselves as enemies of the cross of Christ. Their end is destruction.  Their God is their stomach; their glory is in their "shame."Their minds are occupied with earthly things.  But our citizenship is in heaven, and from it we also await a savior, the Lord Jesus Christ.  He will change our lowly body to conform with his glorified body by the power that enables him also to bring all things into subjection to himself.

Therefore, my brothers and sisters, whom I love and long for, my joy and crown, in this way stand firm in the Lord.

Verse Before The Gospel   COMPARE MATTHEW 17:5

From the shining cloud the Father's voice is heard:
This is my beloved Son, hear him.

Gospel   LUKE 9:28B-36

Jesus took Peter, John, and James and went up the mountain to pray.  While he was praying his face changed in appearance and his clothing became dazzling white. And behold, two men were conversing with him, Moses and Elijah, who appeared in glory and spoke of his exodus that he was going to accomplish in Jerusalem. Peter and his companions had been overcome by sleep, but becoming fully awake, they saw his glory and the two men standing with him.  As they were about to part from him, Peter said to Jesus, "Master, it is good that we are here;let us make three tents,one for you, one for Moses, and one for Elijah." But he did not know what he was saying.  While he was still speaking, a cloud came and cast a shadow over them, and they became frightened when they entered the cloud.  Then from the cloud came a voice that said, "This is my chosen Son; listen to him." After the voice had spoken, Jesus was found alone.  They fell silent and did not at that time tell anyone what they had seen.

JT Transfiguration by Carl Heinrich