THEDEVELOPMENTOFPEOPLE
RIGHTSANDDUTIES
THEENVIRONMENT
43.“Therealityofhumansolidarity,whichisabenefitforus,alsoimposesaduty”[105].Manypeopletodaywouldclaimthattheyowenothingtoanyone,excepttothemselves.Theyareconcernedonlywiththeirrights,andtheyoftenhavegreatdifficultyintakingresponsibilityfortheirownandotherpeople'sintegraldevelopment.Henceitisimportanttocallforarenewedreflectiononhowrightspresupposeduties,iftheyarenottobecomemerelicence[106].Nowadayswearewitnessingagraveinconsistency.Ontheonehand,appealsaremadetoallegedrights,arbitraryandnon-essentialinnature,accompaniedbythedemandthattheyberecognizedandpromotedbypublicstructures,while,ontheotherhand,elementaryandbasicrightsremainunacknowledgedandareviolatedinmuchoftheworld[107].Alinkhasoftenbeennotedbetweenclaimstoa“righttoexcess”,andeventotransgressionandvice,withinaffluentsocieties,andthelackoffood,drinkablewater,basicinstructionandelementaryhealthcareinareasoftheunderdevelopedworldandontheoutskirtsoflargemetropolitancentres.Thelinkconsistsinthis:individualrights,whendetachedfromaframeworkofdutieswhichgrantsthemtheirfullmeaning,canrunwild,leadingtoanescalationofdemandswhichiseffectivelyunlimitedandindiscriminate.Anoveremphasisonrightsleadstoadisregardforduties.Dutiessetalimitonrightsbecausetheypointtotheanthropologicalandethicalframeworkofwhichrightsareapart,inthiswayensuringthattheydonotbecomelicence.Dutiestherebyreinforcerightsandcallfortheirdefenceandpromotionasatasktobeundertakenintheserviceofthecommongood.Otherwise,iftheonlybasisofhumanrightsistobefoundinthedeliberationsofanassemblyofcitizens,thoserightscanbechangedatanytime,andsothedutytorespectandpursuethemfadesfromthecommonconsciousness.Governmentsandinternationalbodiescanthenlosesightoftheobjectivityand“inviolability”ofrights.Whenthishappens,theauthenticdevelopmentofpeoplesisendangered[108].Suchawayofthinkingandactingcompromisestheauthorityofinternationalbodies,especiallyintheeyesofthosecountriesmostinneedofdevelopment.Indeed,thelatterdemandthattheinternationalcommunitytakeupthedutyofhelpingthemtobe“artisansoftheirowndestiny”[109],thatis,totakeupdutiesoftheirown.Thesharingofreciprocaldutiesisamorepowerfulincentivetoactionthanthemereassertionofrights.
44.Thenotionofrightsanddutiesindevelopmentmustalsotakeaccountoftheproblemsassociatedwithpopulationgrowth.Thisisaveryimportantaspectofauthenticdevelopment,sinceitconcernstheinalienablevaluesoflifeandthefamily[110].Toconsiderpopulationincreaseastheprimarycauseofunderdevelopmentismistaken,evenfromaneconomicpointofview.Sufficeittoconsider,ontheonehand,thesignificantreductionininfantmortalityandtheriseinaveragelifeexpectancyfoundineconomicallydevelopedcountries,andontheotherhand,thesignsofcrisisobservableinsocietiesthatareregisteringanalarmingdeclineintheirbirthrate.Dueattentionmustobviouslybegiventoresponsibleprocreation,whichamongotherthingshasapositivecontributiontomaketointegralhumandevelopment.TheChurch,inherconcernforman'sauthenticdevelopment,urgeshimtohavefullrespectforhumanvaluesintheexerciseofhissexuality.Itcannotbereducedmerelytopleasureorentertainment,norcansexeducationbereducedtotechnicalinstructionaimedsolelyatprotectingtheinterestedpartiesfrompossiblediseaseorthe“risk”ofprocreation.Thiswouldbetoimpoverishanddisregardthedeepermeaningofsexuality,ameaningwhichneedstobeacknowledgedandresponsiblyappropriatednotonlybyindividualsbutalsobythecommunity.Itisirresponsibletoviewsexualitymerelyasasourceofpleasure,andlikewisetoregulateitthroughstrategiesofmandatorybirthcontrol.Ineithercasematerialisticideasandpoliciesareatwork,andindividualsareultimatelysubjectedtovariousformsofviolence.Againstsuchpolicies,thereisaneedtodefendtheprimarycompetenceofthefamilyintheareaofsexuality[111],asopposedtotheStateanditsrestrictivepolicies,andtoensurethatparentsaresuitablypreparedtoundertaketheirresponsibilities.
Morallyresponsibleopennesstoliferepresentsarichsocialandeconomicresource.Populousnationshavebeenabletoemergefrompovertythanksnotleasttothesizeoftheirpopulationandthetalentsoftheirpeople.Ontheotherhand,formerlyprosperousnationsarepresentlypassingthroughaphaseofuncertaintyandinsomecasesdecline,preciselybecauseoftheirfallingbirthrates;thishasbecomeacrucialproblemforhighlyaffluentsocieties.Thedeclineinbirths,fallingattimesbeneaththeso-called“replacementlevel”,alsoputsastrainonsocialwelfaresystems,increasestheircost,eatsintosavingsandhencethefinancialresourcesneededforinvestment,reducestheavailabilityofqualifiedlabourers,andnarrowsthe“brainpool”uponwhichnationscandrawfortheirneeds.Furthermore,smallerandattimesminisculefamiliesruntheriskofimpoverishingsocialrelations,andfailingtoensureeffectiveformsofsolidarity.Thesesituationsaresymptomaticofscantconfidenceinthefutureandmoralweariness.Itisthusbecomingasocialandeveneconomicnecessityoncemoretoholduptofuturegenerationsthebeautyofmarriageandthefamily,andthefactthattheseinstitutionscorrespondtothedeepestneedsanddignityoftheperson.Inviewofthis,Statesarecalledtoenactpoliciespromotingthecentralityandtheintegrityofthefamilyfoundedonmarriagebetweenamanandawoman,theprimaryvitalcellofsociety[112],andtoassumeresponsibilityforitseconomicandfiscalneeds,whilerespectingitsessentiallyrelationalcharacter.
45.Strivingtomeetthedeepestmoralneedsofthepersonalsohasimportantandbeneficialrepercussionsatthelevelofeconomics.Theeconomyneedsethicsinordertofunctioncorrectly—notanyethicswhatsoever,butanethicswhichispeople-centred.Todaywehearmuchtalkofethicsintheworldofeconomy,financeandbusiness.Researchcentresandseminarsinbusinessethicsareontherise;thesystemofethicalcertificationisspreadingthroughoutthedevelopedworldaspartofthemovementofideasassociatedwiththeresponsibilitiesofbusinesstowardssociety.Banksareproposing“ethical”accountsandinvestmentfunds.“Ethicalfinancing”isbeingdeveloped,especiallythroughmicro-creditand,moregenerally,micro-finance.Theseprocessesarepraiseworthyanddeservemuchsupport.Theirpositiveeffectsarealsobeingfeltinthelessdevelopedareasoftheworld.Itwouldbeadvisable,however,todevelopasoundcriterionofdiscernment,sincetheadjective“ethical”canbeabused.Whenthewordisusedgenerically,itcanlenditselftoanynumberofinterpretations,eventothepointwhereitincludesdecisionsandchoicescontrarytojusticeandauthentichumanwelfare.
Muchinfactdependsontheunderlyingsystemofmorality.OnthissubjecttheChurch'ssocialdoctrinecanmakeaspecificcontribution,sinceitisbasedonman'screation“intheimageofGod”(Gen1:27),adatumwhichgivesrisetotheinviolabledignityofthehumanpersonandthetranscendentvalueofnaturalmoralnorms.Whenbusinessethicsprescindsfromthesetwopillars,itinevitablyriskslosingitsdistinctivenatureanditfallspreytoformsofexploitation;morespecifically,itrisksbecomingsubservienttoexistingeconomicandfinancialsystemsratherthancorrectingtheirdysfunctionalaspects.Amongotherthings,itrisksbeingusedtojustifythefinancingofprojectsthatareinrealityunethical.Theword“ethical”,then,shouldnotbeusedtomakeideologicaldistinctions,asiftosuggestthatinitiativesnotformallysodesignatedwouldnotbeethical.Effortsareneeded—anditisessentialtosaythis—notonlytocreate“ethical”sectorsorsegmentsoftheeconomyortheworldoffinance,buttoensurethatthewholeeconomy—thewholeoffinance—isethical,notmerelybyvirtueofanexternallabel,butbyitsrespectforrequirementsintrinsictoitsverynature.TheChurch'ssocialteachingisquiteclearonthesubject,recallingthattheeconomy,inallitsbranches,constitutesasectorofhumanactivity[113].
46.Whenweconsidertheissuesinvolvedintherelationshipbetweenbusinessandethics,aswellastheevolutioncurrentlytakingplaceinmethodsofproduction,itwouldappearthatthetraditionallyvaliddistinctionbetweenprofit-basedcompaniesandnon-profitorganizationscannolongerdofulljusticetoreality,orofferpracticaldirectionforthefuture.Inrecentdecadesabroadintermediateareahasemergedbetweenthetwotypesofenterprise.Itismadeupoftraditionalcompanieswhichnonethelesssubscribetosocialaidagreementsinsupportofunderdevelopedcountries,charitablefoundationsassociatedwithindividualcompanies,groupsofcompaniesorientedtowardssocialwelfare,andthediversifiedworldoftheso-called“civileconomy”andthe“economyofcommunion”.Thisisnotmerelyamatterofa“thirdsector”,butofabroadnewcompositerealityembracingtheprivateandpublicspheres,onewhichdoesnotexcludeprofit,butinsteadconsidersitameansforachievinghumanandsocialends.Whethersuchcompaniesdistributedividendsornot,whethertheirjuridicalstructurecorrespondstooneorotheroftheestablishedforms,becomessecondaryinrelationtotheirwillingnesstoviewprofitasameansofachievingthegoalofamorehumanemarketandsociety.Itistobehopedthatthesenewkindsofenterprisewillsucceedinfindingasuitablejuridicalandfiscalstructureineverycountry.Withoutprejudicetotheimportanceandtheeconomicandsocialbenefitsofthemoretraditionalformsofbusiness,theysteerthesystemtowardsaclearerandmorecompleteassumptionofdutiesonthepartofeconomicsubjects.Andnotonlythat.Theverypluralityofinstitutionalformsofbusinessgivesrisetoamarketwhichisnotonlymorecivilizedbutalsomorecompetitive.
47.Thestrengtheningofdifferenttypesofbusinesses,especiallythosecapableofviewingprofitasameansforachievingthegoalofamorehumanemarketandsociety,mustalsobepursuedinthosecountriesthatareexcludedormarginalizedfromtheinfluentialcirclesoftheglobaleconomy.Inthesecountriesitisveryimportanttomoveaheadwithprojectsbasedonsubsidiarity,suitablyplannedandmanaged,aimedataffirmingrightsyetalsoprovidingfortheassumptionofcorrespondingresponsibilities.Indevelopmentprogrammes,theprincipleofthecentralityofthehumanperson,asthesubjectprimarilyresponsiblefordevelopment,mustbepreserved.Theprincipalconcernmustbetoimprovetheactuallivingconditionsofthepeopleinagivenregion,thusenablingthemtocarryoutthosedutieswhichtheirpovertydoesnotpresentlyallowthemtofulfil.Socialconcernmustneverbeanabstractattitude.Developmentprogrammes,iftheyaretobeadaptedtoindividualsituations,needtobeflexible;andthepeoplewhobenefitfromthemoughttobedirectlyinvolvedintheirplanningandimplementation.Thecriteriatobeappliedshouldaspiretowardsincrementaldevelopmentinacontextofsolidarity—withcarefulmonitoringofresults—inasmuchastherearenouniversallyvalidsolutions.Muchdependsonthewayprogrammesaremanagedinpractice.“Thepeoplesthemselveshavetheprimeresponsibilitytoworkfortheirowndevelopment.Buttheywillnotbringthisaboutinisolation”[114].ThesewordsofPaulVIareallthemoretimelynowadays,asourworldbecomesprogressivelymoreintegrated.Thedynamicsofinclusionarehardlyautomatic.Solutionsneedtobecarefullydesignedtocorrespondtopeople'sconcretelives,basedonaprudentialevaluationofeachsituation.Alongsidemacro-projects,thereisaplaceformicro-projects,andaboveallthereisneedfortheactivemobilizationofallthesubjectsofcivilsociety,bothjuridicalandphysicalpersons.
Internationalcooperationrequirespeoplewhocanbepartoftheprocessofeconomicandhumandevelopmentthroughthesolidarityoftheirpresence,supervision,trainingandrespect.Fromthisstandpoint,internationalorganizationsmightquestiontheactualeffectivenessoftheirbureaucraticandadministrativemachinery,whichisoftenexcessivelycostly.Attimesithappensthatthosewhoreceiveaidbecomesubordinatetotheaid-givers,andthepoorservetoperpetuateexpensivebureaucracieswhichconsumeanexcessivelyhighpercentageoffundsintendedfordevelopment.Henceitistobehopedthatallinternationalagenciesandnon-governmentalorganizationswillcommitthemselvestocompletetransparency,informingdonorsandthepublicofthepercentageoftheirincomeallocatedtoprogrammesofcooperation,theactualcontentofthoseprogrammesand,finally,thedetailedexpenditureoftheinstitutionitself.
48.Todaythesubjectofdevelopmentisalsocloselyrelatedtothedutiesarisingfromourrelationshiptothenaturalenvironment.TheenvironmentisGod'sgifttoeveryone,andinouruseofitwehavearesponsibilitytowardsthepoor,towardsfuturegenerationsandtowardshumanityasawhole.Whennature,includingthehumanbeing,isviewedastheresultofmerechanceorevolutionarydeterminism,oursenseofresponsibilitywanes.Innature,thebelieverrecognizesthewonderfulresultofGod'screativeactivity,whichwemayuseresponsiblytosatisfyourlegitimateneeds,materialorotherwise,whilerespectingtheintrinsicbalanceofcreation.Ifthisvisionislost,weendupeitherconsideringnatureanuntouchabletabooor,onthecontrary,abusingit.NeitherattitudeisconsonantwiththeChristianvisionofnatureasthefruitofGod'screation.
Natureexpressesadesignofloveandtruth.Itispriortous,andithasbeengiventousbyGodasthesettingforourlife.NaturespeakstousoftheCreator(cf.Rom1:20)andhisloveforhumanity.Itisdestinedtobe“recapitulated”inChristattheendoftime(cf.Eph1:9-10;Col1:19-20).Thusittooisa“vocation”[115].Natureisatourdisposalnotas“aheapofscatteredrefuse”[116],butasagiftoftheCreatorwhohasgivenitaninbuiltorder,enablingmantodrawfromittheprinciplesneededinorder“totillitandkeepit”(Gen2:15).Butitshouldalsobestressedthatitiscontrarytoauthenticdevelopmenttoviewnatureassomethingmoreimportantthanthehumanperson.Thispositionleadstoattitudesofneo-paganismoranewpantheism—humansalvationcannotcomefromnaturealone,understoodinapurelynaturalisticsense.Thishavingbeensaid,itisalsonecessarytorejecttheoppositeposition,whichaimsattotaltechnicaldominionovernature,becausethenaturalenvironmentismorethanrawmaterialtobemanipulatedatourpleasure;itisawondrousworkoftheCreatorcontaininga“grammar”whichsetsforthendsandcriteriaforitswiseuse,notitsrecklessexploitation.Todaymuchharmisdonetodevelopmentpreciselyasaresultofthesedistortednotions.Reducingnaturemerelytoacollectionofcontingentdataendsupdoingviolencetotheenvironmentandevenencouragingactivitythatfailstorespecthumannatureitself.Ournature,constitutednotonlybymatterbutalsobyspirit,andassuch,endowedwithtranscendentmeaningandaspirations,isalsonormativeforculture.Humanbeingsinterpretandshapethenaturalenvironmentthroughculture,whichinturnisgivendirectionbytheresponsibleuseoffreedom,inaccordancewiththedictatesofthemorallaw.Consequently,projectsforintegralhumandevelopmentcannotignorecominggenerations,butneedtobemarkedbysolidarityandinter-generationaljustice,whiletakingintoaccountavarietyofcontexts:ecological,juridical,economic,politicalandcultural[117].
49.Questionslinkedtothecareandpreservationoftheenvironmenttodayneedtogivedueconsiderationtotheenergyproblem.ThefactthatsomeStates,powergroupsandcompanieshoardnon-renewableenergyresourcesrepresentsagraveobstacletodevelopmentinpoorcountries.Thosecountrieslacktheeconomicmeanseithertogainaccesstoexistingsourcesofnon-renewableenergyortofinanceresearchintonewalternatives.Thestockpilingofnaturalresources,whichinmanycasesarefoundinthepoorcountriesthemselves,givesrisetoexploitationandfrequentconflictsbetweenandwithinnations.Theseconflictsareoftenfoughtonthesoilofthosesamecountries,withaheavytollofdeath,destructionandfurtherdecay.Theinternationalcommunityhasanurgentdutytofindinstitutionalmeansofregulatingtheexploitationofnon-renewableresources,involvingpoorcountriesintheprocess,inordertoplantogetherforthefuture.
Onthisfronttoo,thereisapressingmoralneedforrenewedsolidarity,especiallyinrelationshipsbetweendevelopingcountriesandthosethatarehighlyindustrialized[118].Thetechnologicallyadvancedsocietiescanandmustlowertheirdomesticenergyconsumption,eitherthroughanevolutioninmanufacturingmethodsorthroughgreaterecologicalsensitivityamongtheircitizens.Itshouldbeaddedthatatpresentitispossibletoachieveimprovedenergyefficiencywhileatthesametimeencouragingresearchintoalternativeformsofenergy.Whatisalsoneeded,though,isaworldwideredistributionofenergyresources,sothatcountrieslackingthoseresourcescanhaveaccesstothem.Thefateofthosecountriescannotbeleftinthehandsofwhoeverisfirsttoclaimthespoils,orwhoeverisabletoprevailovertherest.Herewearedealingwithmajorissues;iftheyaretobefacedadequately,theneveryonemustresponsiblyrecognizetheimpacttheywillhaveonfuturegenerations,particularlyonthemanyyoungpeopleinthepoorernations,who“asktoassumetheiractivepartintheconstructionofabetterworld”[119].
50.Thisresponsibilityisaglobalone,foritisconcernednotjustwithenergybutwiththewholeofcreation,whichmustnotbebequeathedtofuturegenerationsdepletedofitsresources.Humanbeingslegitimatelyexercisearesponsiblestewardshipovernature,inordertoprotectit,toenjoyitsfruitsandtocultivateitinnewways,withtheassistanceofadvancedtechnologies,sothatitcanworthilyaccommodateandfeedtheworld'spopulation.Onthisearththereisroomforeveryone:heretheentirehumanfamilymustfindtheresourcestolivewithdignity,throughthehelpofnatureitself—God'sgifttohischildren—andthroughhardworkandcreativity.Atthesametimewemustrecognizeourgravedutytohandtheearthontofuturegenerationsinsuchaconditionthattheytoocanworthilyinhabititandcontinuetocultivateit.Thismeansbeingcommittedtomakingjointdecisions“afterponderingresponsiblytheroadtobetaken,decisionsaimedatstrengtheningthatcovenantbetweenhumanbeingsandtheenvironment,whichshouldmirrorthecreativeloveofGod,fromwhomwecomeandtowardswhomwearejourneying”[120].Letushopethattheinternationalcommunityandindividualgovernmentswillsucceedincounteringharmfulwaysoftreatingtheenvironment.Itislikewiseincumbentuponthecompetentauthoritiestomakeeveryefforttoensurethattheeconomicandsocialcostsofusingupsharedenvironmentalresourcesarerecognizedwithtransparencyandfullybornebythosewhoincurthem,notbyotherpeoplesorfuturegenerations:theprotectionoftheenvironment,ofresourcesandoftheclimateobligesallinternationalleaderstoactjointlyandtoshowareadinesstoworkingoodfaith,respectingthelawandpromotingsolidaritywiththeweakestregionsoftheplanet[121].Oneofthegreatestchallengesfacingtheeconomyistoachievethemostefficientuse—notabuse—ofnaturalresources,basedonarealizationthatthenotionof“efficiency”isnotvalue-free.
51.Thewayhumanitytreatstheenvironmentinfluencesthewayittreatsitself,andviceversa.Thisinvitescontemporarysocietytoaseriousreviewofitslife-style,which,inmanypartsoftheworld,ispronetohedonismandconsumerism,regardlessoftheirharmfulconsequences[122].Whatisneededisaneffectiveshiftinmentalitywhichcanleadtotheadoptionofnewlife-styles“inwhichthequestfortruth,beauty,goodnessandcommunionwithothersforthesakeofcommongrowtharethefactorswhichdetermineconsumerchoices,savingsandinvestments”[123].Everyviolationofsolidarityandcivicfriendshipharmstheenvironment,justasenvironmentaldeteriorationinturnupsetsrelationsinsociety.Nature,especiallyinourtime,issointegratedintothedynamicsofsocietyandculturethatbynowithardlyconstitutesanindependentvariable.Desertificationandthedeclineinproductivityinsomeagriculturalareasarealsotheresultofimpoverishmentandunderdevelopmentamongtheirinhabitants.Whenincentivesareofferedfortheireconomicandculturaldevelopment,natureitselfisprotected.Moreover,howmanynaturalresourcesaresquanderedbywars!Peaceinandamongpeopleswouldalsoprovidegreaterprotectionfornature.Thehoardingofresources,especiallywater,cangenerateseriousconflictsamongthepeoplesinvolved.Peacefulagreementabouttheuseofresourcescanprotectnatureand,atthesametime,thewell-beingofthesocietiesconcerned.
TheChurchhasaresponsibilitytowardscreationandshemustassertthisresponsibilityinthepublicsphere.Insodoing,shemustdefendnotonlyearth,waterandairasgiftsofcreationthatbelongtoeveryone.Shemustaboveallprotectmankindfromself-destruction.Thereisneedforwhatmightbecalledahumanecology,correctlyunderstood.Thedeteriorationofnatureisinfactcloselyconnectedtotheculturethatshapeshumancoexistence:when“humanecology”[124]isrespectedwithinsociety,environmentalecologyalsobenefits.Justashumanvirtuesareinterrelated,suchthattheweakeningofoneplacesothersatrisk,sotheecologicalsystemisbasedonrespectforaplanthataffectsboththehealthofsocietyanditsgoodrelationshipwithnature.
Inordertoprotectnature,itisnotenoughtointervenewitheconomicincentivesordeterrents;notevenanappositeeducationissufficient.Theseareimportantsteps,butthedecisiveissueistheoverallmoraltenorofsociety.Ifthereisalackofrespectfortherighttolifeandtoanaturaldeath,ifhumanconception,gestationandbirtharemadeartificial,ifhumanembryosaresacrificedtoresearch,theconscienceofsocietyendsuplosingtheconceptofhumanecologyand,alongwithit,thatofenvironmentalecology.Itiscontradictorytoinsistthatfuturegenerationsrespectthenaturalenvironmentwhenoureducationalsystemsandlawsdonothelpthemtorespectthemselves.Thebookofnatureisoneandindivisible:ittakesinnotonlytheenvironmentbutalsolife,sexuality,marriage,thefamily,socialrelations:inaword,integralhumandevelopment.Ourdutiestowardstheenvironmentarelinkedtoourdutiestowardsthehumanperson,consideredinhimselfandinrelationtoothers.Itwouldbewrongtoupholdonesetofdutieswhiletramplingontheother.Hereinliesagravecontradictioninourmentalityandpracticetoday:onewhichdemeanstheperson,disruptstheenvironmentanddamagessociety.
52.Truth,andthelovewhichitreveals,cannotbeproduced:theycanonlybereceivedasagift.Theirultimatesourceisnot,andcannotbe,mankind,butonlyGod,whoishimselfTruthandLove.Thisprincipleisextremelyimportantforsocietyandfordevelopment,sinceneithercanbeapurelyhumanproduct;thevocationtodevelopmentonthepartofindividualsandpeoplesisnotbasedsimplyonhumanchoice,butisanintrinsicpartofaplanthatispriortousandconstitutesforallofusadutytobefreelyaccepted.Thatwhichispriortousandconstitutesus—subsistentLoveandTruth—showsuswhatgoodnessis,andinwhatourtruehappinessconsists.Itshowsustheroadtotruedevelopment.
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[105]PaulVI,EncyclicalLetterPopulorumProgressio,17:loc.cit.,265-266.
[106]Cf.JohnPaulII,Messageforthe2003WorldDayofPeace,5:AAS95(2003),343.
[107]Cf.ibid.
[108]Cf.BenedictXVI,Messageforthe2007WorldDayofPeace,13:loc.cit.,781-782.
[109]PaulVI,EncyclicalLetterPopulorumProgressio,65:loc.cit.,289.
[110]Cf.ibid.,36-37:loc.cit.,275-276.
[111]Cf.ibid.,37:loc.cit.,275-276.
[112]Cf.SecondVaticanEcumenicalCouncil,DecreeontheApostolateofLayPeopleApostolicamActuositatem,11.
[113]Cf.PaulVI,EncyclicalLetterPopulorumProgressio,14:loc.cit.,264;JohnPaulII,EncyclicalLetterCentesimusAnnus,32:loc.cit.,832-833.
[114]PaulVI,EncyclicalLetterPopulorumProgressio,77:loc.cit.,295.
[115]JohnPaulII,Messageforthe1990WorldDayofPeace,6:AAS82(1990),150.
[116]HeraclitusofEphesus(Ephesus,c.535B.C-c.475B.C.),Fragment22B124,inH.DielsandW.Kranz,DieFragmentederVorsokratiker,Weidmann,Berlin,1952,6(th)ed.
[117]PontificalCouncilforJusticeAndPeace,CompendiumoftheSocialDoctrineoftheChurch,451-487.
[118]Cf.JohnPaulII,Messageforthe1990WorldDayofPeace,10:loc.cit.,152-153.
[119]PaulVI,EncyclicalLetterPopulorumProgressio,65:loc.cit.,289.
[120]BenedictXVI,Messageforthe2008WorldDayofPeace,7:AAS100(2008),41.
[121]Cf.BenedictXVI,AddresstotheGeneralAssemblyoftheUnitedNationsOrganization,NewYork,18April2008.
[122]Cf.JohnPaulII,Messageforthe1990WorldDayofPeace,13:loc.cit.,154-155.
[123]JohnPaulII,EncyclicalLetterCentesimusAnnus,36:loc.cit.,838-840.