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finally, the encyclical traces a path leading to this social order, in which man assumes his responsibility for his needs and those of society. the aim of the encyclical is to promote the involvement of the christian communities in the social, political, economic and cultural life of their countries. the need for an education based on the “metaphysics of human solidarity’, as well as an economic and political system which promotes the development of the dignity of man, is therefore the salient theme of the third encyclical of john paul ii. in view of the ‘great waves of mobility’ then sweeping through the church, the pope considers that the other is “never the enemy,’ but always a friend’.
it is also the largest non-governmental provider of social services, as well as the largest provider of education and healthcare. the catholic church has been at the forefront of social change and development. she represents a key element in the global network of relationships among peoples and cultures. she is present in all the major areas of human concern, seeking to serve the common good of man and to bring the healing love of god to every human being. the catholic church is the world’s largest “religio-political” organization, comprising over one-quarter of the world’s population and a large majority of the world’s poor.
56. we have already mentioned the famous bull of jesus’ council which announced the gospel, gaudemus in domino (l9th century). this bull, which remains today a significant source for the teaching of the church’s magisterium on the subject of justification, consists in a series of theological reflections based on scripture, on the tradition of the magisterium, and on the second vatican council. 44 the most important passages of this bull are found in deus caritas est [9], in which the council teaches that there exists an active divine love which is the principle of the church’s unity; in gaudemus in domino, where the council calls for a personal conversion to faith in the lord jesus christ which, in the light of faith and love, is the means of living a new life; and, still in deus caritas est, in the passage in which the council exhorts everyone to undertake a new conversion, with the help of the holy spirit, that ‘the doors of the liturgy may be in no way shut to new and living ways of thinking’ and the ‘hearts of the faithful may be opened to fresh and progressive styles of the christian community’, so that ‘deeper and more mature forms of community’ may be fostered. the personal and integral dimension of the great conversion of which the council speaks is the basis for the integral and personal development of the christian person. therefore, the’method and goal of this conversion to deeper and more authentic forms of life is the lifelong experience of ‘newness’, in which, the way we respond to the gospel and to social realities must follow the ‘yearning of god’s will’ (cf. gaudemus in domino 36). this holy yearning (cf. gaudemus in domino 39) is motivated by god’s plan, which ‘prompts us to yearn to know the truth, to taste and embrace it, to be loyal to it, and to spread it’ and’spurs us on to work for its ever clearer realisation’ (39).
the possibility and necessity of the application of the principles of faith and morals by the legislative authority[882] and the institutional role of the state in society are the reason why the church has the duty and the mission of making the deposit of the faith the normative criterion of relations between the society and the state[883] in accordance with the absolute value of human life in the image of god. the state, in accordance with its solemn obligation as a society of free and responsible persons, can and must promote the dignity of the human person as a result of the free choices of the individuals and their responsible transmission to the generations.[884] in this way the state, which has been instituted by god to promote the common good of society, finds a place in society,[885] and can and must make promises of the fundamental nature of human life.
this outlook becomes the spirit of the laws which manipulate and obliterate the most basic rights, even the most basic element of the human person, the personality, and often the family. it is against this mentality that the family institution serves as a counterweight, and this is certainly the case for the family of origin which is both an irreducible necessity in the reality of love and the essential nucleus of the human person.
16 in rejecting the notion of the dichotomy between self-sacrifice and self-centeredness, which results from an erroneous interpretation of christianity, the encyclical letter is asserting the need for a new basis of human relations, which is not to replace human relations based on life, solidarity and reciprocity, but which rather entails a differentiation of the notion of “good” from “evil” in its positive sense, and from the “evil” which is its opposite. it draws attention, in contrast, to the importance of truth. it sets out the central role of political and social conversion in which, through dialogue, dialogue which must proceed along the path of truth, the human person can be introduced into new forms of society which are in keeping with the dignity of the person and the common good.
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