Gaudium et spes
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Gaudium Et Spes
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Gaudium et spes
- 1. Joys and Hopes GAUDIUM ET SPES Human person deserves to be preserved; human society deserves to be renewed. Group 5: St. Dominic Members: Patricia Ann Feliciano Patricia Nicole Dela Cruz Ovian Bulatao Allen Chester Sanchez
- 2. HUMAN DIGNITY MARRIAGE AND THE FAMILY SOCIO-ECONOMIC LIFE POLITICAL COMMUNITY PEACE
- 3. BACKGROUND • POPE: Vatican II council • DATE: Dec. 7, 1965 • HISTORY: The document is an overview of the Catholic Church's teachings about humanity's relationship to society, especially in reference to economics, poverty, social justice, culture, science, technology and ecumenism. Approved by a vote of 2,307 to 75 of the bishops assembled at the council, it was promulgated on the day the council ended.
- 4. WHY GAUDIUM ET SPES WAS CREATED? • The council • For the human person deserves to be preserved; human society deserves to be renewed. Human person deserves to be preserved; human society deserves to be renewed.
- 5. INTRODUCTION • The “joys and hopes, sorrows and anxieties” of the people of the world are the concerns of the People of God. • Church’s duty: to scrutinize the “signs of the times”. • Technological changes have caused social changes. • Conflicting forces have ensued: tremendous wealth and abject poverty, great freedom and psychological slavery. • Conviction has grown that humanity can establish a political order that will serve human dignity.
- 6. SITUATION OF MEN IN THE MODERN WORLD We are in a new age of human history, since the social and cultural circumstances of life have profoundly changed and is still changing due to industrialization, urbanization, communication, and socialization as well as changes in attitudes, values, and norms of behavior. There is a mounting increase in the sense of independence and responsibility Human person deserves to be preserved; human society deserves to be renewed.
- 7. But there are also negative ones: splits have developed from within individuals to nations and worse between people's faith and their lives. The magnified power of humanity threatens to destroy the race itself. SITUATION OF MEN IN THE MODERN WORLD Human person deserves to be preserved; human society deserves to be renewed.
- 11. HUMAN DIGNITY • AS NATURE OF HUMAN - Created in God’s image (free and intelligent), and as a social being. -Split within self: inclination toward good and evil. -Dignity depends on freedom to obey one’s conscience.
- 12. HUMAN DIGNITY • HUMAN COMMUNITY -Advancement of individuals and society depends on everyone. -All must work for the common good. -Everything necessary for a truly human life must be made available for us. -Scripture mandates love of neighbor; every person is our neighbor; active love is necessary. -Jesus calls us God’s children so we should treat each other as sisters and brothers.
- 13. HUMAN DIGNITY • CHURCH IN THE MODERN WORLD -The Church and humanity experience the same earthly situation. - The Church is not bound to any particular political, economic, or social system. -The Church needs to purify itself continually. - Individual Christians need to penetrate the world with a Christian spirit and witness to Jesus in the midst of human society. -The Church can be helped by the world in preparing the ground for the Gospel. -The Church’s mission, part saving and part eschatological, begins in this world; Jesus is Lord of history.
- 15. MARRIAGE AND THE FAMILY - Marriage is intended for the procreation and education of children and a whole manner and communion of life. - Responsible parenthood is advocated. -The healthy condition of individuals and society depends on stable families.
- 16. SOCIO-ECONOMIC LIFE • BASIC PRINCIPLES -Fundamental imbalances between wealth and poverty exist in today’s world.
- 17. SOCIO-ECONOMIC LIFE • ECONOMIC DEVELOPMENT -Technological progress which serves the whole person must be fostered.
- 18. SOCIO-ECONOMIC LIFE • ECONOMIC LIFE -Human labor is superior to other elements of economic life; economic activity detrimental to the worker is wrong and inhuman. -Public authorities can guard against those misuses of private property which hurt the common good. -Genuine sharing of goods is called for.
- 19. POLITICAL COMMUNITY - Modern changes have increased the awareness of human dignity and the desire to establish a just political-juridical order. - Public authorities (and individual citizens) should work for the common good. -Church and political community
- 20. PEACE • BASIC PRINCIPLES • Most noble meaning of “peace”—based on love, harmony, trust, and justice—should be fostered.
- 21. PEACE • AVOIDANCE OF WAR • Non-violence and conscientious objection are legitimate. • Just defense is permissible, but not wars of subjugation. • Participation in armed services is allowed, but not blind obedience to orders. • With new weapons, a new evaluation of war is needed. • Arms race is not the way to build peace; it can actually foster wars and it injures the poor. • No act of war at population centers is permissible.
- 22. PEACE • BUILDING UP THE INTERNATIONAL COMMUNITY • Causes of dissension, especially injustices, need to be eliminated. • Greater international cooperation demands the establishment of an international organization corresponding to modern obligations. • Development of whole person is to be fostered. • Ecumenical cooperation is needed to achieve justice. • Church must be present to injustice.
- 23. FAMILY With their parents leading the way by example and family Prayer, children and everyone gathered around the family hearth will find a readier path to human maturity, salvation and holiness. ADVOCACIES
- 24. CULTURE • Human culture must evolve today to develop the whole human person and aid man to his duties to whose fulfillment all are called “Man comes to a true and full humanity only through culture.” ADVOCACIES
- 25. ECONOMIC AND SOCIAL LIFE “Man is the source, the center, and the purpose of all economic and social life.” Labor must: be adapted to the needs of the person and to his way of life, unfold their own abilities and personality through the performance of their work; enjoy sufficient rest and leisure to cultivate their familial, social and religious life; have the opportunity to freely develop their energies and potentialities; and obey basic rights of the human person. ADVOCACIES
- 26. PEACE ADVOCACIES Peace is not merely the absence of war, instead it is an enterprise of justice. Peace results from its divine Founder, and actualized by men as they thirst after ever greater justice. This peace on earth cannot be obtained unless personal well- being is safeguarded and men freely and trustingly share with one another the riches of their inner spirits. Peace is likewise the fruit of love, which arises from love of neighbor and results from the peace of Christ. "The Lord says, peace I leave with you, My own peace I give you; not as the world gave do I give. Do not let your hearts be troubled or afraid."
- 27. ADVOCACIES - Christians should cooperate willingly and wholeheartedly in establishing an international order that includes a genuine respect for all freedoms and amicable brotherhood between all. This is all the more pressing since the greater part of the world is still suffering from so much poverty that it is as if Christ Himself were crying out in these poor to beg the charity of the disciples. Do not let men, then, be scandalized because some countries with a majority of citizens who are counted as Christians have an abundance of wealth, whereas others are deprived of the necessities of life and are tormented with hunger, disease, and every kind of misery. The spirit of poverty and charity are the glory and witness of the Church of Christ.
Hinweis der Redaktion
- Gaudium et spes can be summed up through the following words.
- Gaudium et Spes (Latin: "Joy and Hope"), the Pastoral Constitution on the Church in the Modern World, was one of the four Apostolic Constitutions resulting from the Second Vatican Council. The document is an overview of the Catholic Church's teachings about man's relationship to society, especially in reference to economics, poverty, social justice, culture, science & technology, and ecumenism. Approved by a vote of 2,307 to 75 of the bishops assembled at the council, it was promulgated by Pope Paul VI on December 7, 1965, the day the council ended.
- Because man often raises questions about the human mystery, the council brings to man light kindled from the Gospel, under the guidance of the Holy Spirit. For the human person deserves to be preserved; human society deserves to be renewed.
- Technological changes… These changes have affected everybody—individuals, families, communities, and nations—with both good and bad results.
- First we should know what is the situation of men in the modern world There is a mounting increase in the sense of independence and responsibility for we are witnessing the birth of a new humanism in which humanity is defined in terms of social and historical responsibility. It is now possible to free most of humanity from the misery of ignorance.
- But there are also negative ones: splits have developed from within individuals to nations and worse between people's faith and their lives. Many find it hard to identify permanent values and apply them to changing conditions. Social disturbances take place, resulting in part from social, economic and political tensions, but at a deeper level they result from pride and selfishness. The magnified power of humanity threatens to destroy the race itself. The world is constantly beset by strife, war, poverty and violence.
- The encyclical was divided into two parts. Part 1 of the encyclical is about the church and man’s calling it is through the gift of the Holy Spirit that man comes by faith to the contemplation and appreciation of the divine plan In includes the following: The Dignity of the Human Person The Community of Mankind Man's Activity Throughout the World The Role of the Church in the Modern World
- 1. Fostering the Nobility of Marriage and the Family 2. The Proper Development of Culture
- The first part of the encyclical which is the church and man’s calling is all about human dignity.
- The first part talks more about human dignity. Human Dignity is the idea that all humans should be treated with love and respect simply because they are humans and regardless of class, race, gender, nationality, culture, sex, education, religion or any other divisions. Human dignity should not have to be earned, it is inherent in the human.
- Love your enemies, do good to those who hate you, and pray for those who persecute and calumniate you" (Matt. S:43-44). Love for God and neighbor is the first and greatest command. To men growing more dependent on one another, this truth proves to be of paramount importance. But as human interdependence grows, we must also take to account the needs and legitimate aspirations of other groups, and even of the general welfare of the entire human family.
- Man, created to God's image, received a mandate to subject to himself the earth and all it contains with justice and holiness. When a man works, he not only alters things and society, he develops himself as well. A man is more precious for what he is than for what he has.
- 2nd part which is about some problems of special urgency talks about marriage and family, socio economic life, political community and peace.
- The unity of marriage will radiate from the equal personal dignity of wife and husband, a dignity acknowledged by mutual and total love. Children are really the supreme gift of marriage and contribute to the welfare of their parents. Spouses should be aware that they must always be governed according to a conscience dutifully conformed to the divine law itself, and should be submissive toward the Church's teaching office. Families are the foundation of society and Destructive to marriage are: divorce, free love, excessive self-love, polygamy, worship of pleasure, certain modern economic-social-political conditions, overpopulation. Responsible parenthood is advocated. It means that From the moment of conception, life must be regarded with sacred care.
- Human beings are “the source, the center, and the purpose of all socio-economic life”.
- The culture today possesses particular characteristics: sciences greatly develop critical judgment customs and usages are becoming more and more uniform industrialization & urbanization create new ways of thinking, acting and making use of leisure. increase of commerce between the nations and human groups develops a more universal and united form of human culture **Human culture must evolve today to develop the whole human person and aid man to his duties to whose fulfillment all are called progress which serves the whole person must be fostered. Progress must be controlled by humanity. Justice necessitates a quick removal of economic inequities.
- “Man is the source, the center, and the purpose of all economic and social life.” Whoever obeys Christ seeks first the Kingdom of God and loves helping all his brethren to perfect the work of justice under the inspiration of charity. Christians should take an active part in present-day socio-economic development and fight for justice and charity. Human labor is superior to other elements of economic life; economic activity detrimental to the worker is wrong and inhuman. Workers should participate in running an enterprise. God intended the earth for everyone; private property should benefit all. All have a right to goods sufficient for themselves and their families and Distribution of goods should be directed toward employment.
- The present keener sense of human dignity has given rise in many parts of the world in attempting to bring about a politico-juridical order which will give better protection to the rights of the person in public life. These include the right freely to meet and form associations, the right to express one's own opinion and to profess one's religion both publicly and privately. There is no better way to establish political life on a truly human basis than by fostering an inward sense of justice and kindliness, and of service to the common good, and by strengthening basic convictions as to the true nature of the political community and the aim, right exercise, and sphere of action of public authority. Church and political community should : • both serve the vocation of humans; • Church has the right to pass moral judgments when human rights are at stake; • Church should use the means of the Gospel to fulfill its mission.
- "The Lord says, peace I leave with you, My own peace I give you; not as the world gave do I give. Do not let your hearts be troubled or afraid." Peace is not merely the absence of war, instead it is an enterprise of justice. Peace results from its divine Founder, and actualized by men as they thirst after ever greater justice. This peace on earth cannot be obtained unless personal well-being is safeguarded and men freely and trustingly share with one another the riches of their inner spirits. Peace is likewise the fruit of love, which arises from love of neighbor and results from the peace of Christ. •With modern weapons, humanity is in a crisis situation.
- State authorities and others who share public responsibility have the duty to conduct such war matters soberly and to protect the welfare of the people entrusted to their care. They should regard themselves as the agents of security and freedom of people. They must extend their thoughts and their spirit beyond the confines of their own nation and put aside national selfishness and ambition, and that they nourish a profound reverence for the whole of humanity, which is already making its way so laboriously toward greater unity. Deterrence “is not a safe way to preserve steady peace”. Everyone has responsibility to work for disarmament.
- Justice is a virtue, it is the constant and permanent determination to give everyone his or her rightful due. It is a habitual inclination of the will and therefore always recognizes each one's rights, under any and all circumstances. Rights are whatever belongs to a person as an individual who is distinct from the one who practices justice. The essence of justice, then, as compared with charity, consists in the distinction between a person and his or her neighbor; whereas charity is based on the union existing between the one who loves and the person loved so that the practice of charity regards the neighbor as another self.