On the Development of Peoples (Populorum Progressio) No. 685 Printed in the U.S.A. by OUR SUNDAY VISITOR, INC. Huntington, Indiana 46750 This pamphlet contains the text of an English translation of “Popu- lorum Progressio” (“On the Development of Peoples”), the fifth en- cyclical of Pope Paul VL It was signed on March 26, 1967 and released on March 28, 1967 by the Vatican and transmitted by the Press Depart- ment of the U.S. Catholic Conference. On the Development of Peoples To the Bishops, Priests, Religious, the Faithful and to All Men of Goodwill 1. Development of Peoples The development of peoples has the church’s close attention, par- ticularly the development of those peoples who are striving to escape from hunger, misery, endemic dis- eases and ignorance; of those who are looking for a wider share in the benefits of civilization and a more active improvement of their human qualities; of those who are aiming purposefully at their com- plete fulfillment. Following on the Second Vatican Ecumenical Council, a renewed consciousness of the demands of the Gospel makes it her duty to put herself at the service of all, to help them grasp their serious problem in all its dimensions and to convince them that solidarity in action at this turning point in human his- tory is a matter of urgency. 2. Social Teachings of the Popes Our predecessors in their great encyclicals, Leo XIII in “Rerum Novarum” (1), Pius XI in “Quad- ragesimo Anno” (2) and John XXIII in “Mater et Magistra” (3) and “Pacem in Terris” (4)—not to mention the messages of Pius XII to the world—did not fail in the duty of their office of shedding the light of the Gospel on the social questions of their times. 3. The Principal Fact Today the principal fact that we must all recognize is that the so- cial question has become world- wide. John XXIII stated this in unambiguous terms (6) and the council echoed him in its pastoral constitution “On the Church in the Modern World” (7). This teaching is important and its ap- plication urgent. Today the peo- ples in hunger are making a dra- matic appeal to the peoples blessed with abundance. The 5 church shudders at this cry of an- guish and calls each one to give a loving response of charity to this brother’s cry for help. 4. Our Journeys Before we became Pope, two journeys, to Latin America in 1960 and to Africa in 1962, brought us into direct contact with the acute problems pressing on continents full of life and hope. Then, on becoming father of all, we made further journeys, to the Holy Land, and India, and were able to see and virtually touch the very serious difficul- ties besetting peoples of long- standing civilizations who are at grips with the problem of develop- ment. While the Second Vatican Ecumenical Council was being held in Rome, providential cir- cumstances permitted us to ad- dress in person the General As- sembly of the United Nations, and we pleaded the cause of poor peo- ples before this distinguished body. 5. Justice and Peace Then, quite recently, in our de- sire to carry out the wishes of the council and give specific expres- sion to the Holy See’s contribu- tion to this great cause of peoples in development, we considered it our duty to set up a pontifical commission in the church’s cen- tral administration, charged with bringing to the whole of God’s people the full knowledge of the part expected of them at the pres- ent time, so as to further the prog- ress of poorer peoples, to encour- age social justice among nations, to offer to less developed nations the means whereby they can further their own progress (8): its name, which is also its program, is Justice and Peace. We think that this can and should bring to- gether men of goodwill with our Catholic sons and our Christian brothers. So it is to all that we ad- dress this solemn appeal for con- crete action toward man’s com- plete development and the devel- opment of all mankind. 6 Part / For Man’s Complete Development THE DATA OF THE PROBLEM 6. Men’s Aspirations Freedom from misery, the greater assurance of finding sub- sistence, health and fixed employ- ment; an increased share of re- sponsibility without oppression of any kind and in security from sit- uations that do violence to their dignity as men; better education —in brief, to seek to do more, know more and have more in or- der to be more: that is what men aspire to now when a greater number of them are condemned to live in conditions that make this lawful desire illusory. Besides, peoples who have recently gained national independence experience the need to add to this political freedom a fitting autonomous growth, social as well as economic, in order to assure their citizens of a full human enhancement and to take their rightful place with other nations. 7. Colonization and Colonialism Though insufficient for the im- mensity and urgency of the task, the means inherited from the past are not lacking. It must certainly be recognized that colonizing pow- ers have often furthered their own interests, power or glory, and that their departure has some- times left a precarious economy, bound up for instance with the production of one kind of crop whose market prices are subject to sudden and considerable vari- ation. Yet while recognizing the damage done by a certain type of colonialism and its consequences, one must at the same time acknowledge the qualities and achievement of colonizers who brought their science and tech- nical knowledge and left benefici- al results of their presence in so many underprivileged regions. The structures established by them persist, however incomplete they may be; they diminished ig- norance and sickness, brought the benefits of communications and improved living conditions. 8. Imbalance Increases Yet once this is admitted, it re- mains only too true that the re- sultant situation is manifestly in- adequate for facing the hard re- ality of modern economics. Left to itself it works rather to widen the difference in the world’s lev- els of life, not to diminish them: 7 rich peoples enjoy rapid growth, whereas the poor develop slowly. The imbalance is on the increase: some produce a surplus of food- stuffs, others cruelly lack them and see their exports made uncer- tain. 9. Increasing Awareness At the same time social con- flicts have taken on world dimen- sions. The acute disquiet which has taken hold of the poor classes in countries that are becoming in- dustrialized is now embracing those whose economy is almost exclusively agrarian: farming peo- ple, too, are becoming aware of their undeserved hardship (9). There is also the scandal of glar- ing inequalities not merely in the enjoyment of possessions but even more in the exercise of pow- er, while a small restricted group enjoys a refined civilization in certain regions, the remainder of the population, poor and scat- tered, is “deprived of nearly all possibility of personal initiative and of responsibility, and often- times even its living and working conditions are unworthy of the human person” (10). 10. Conflicts of Civilizations Furthermore, the conflict be- tween traditional civilizations and the new elements of industri- al civilization break down struc- tures which do not adapt them- selves to new conditions. Their framework, sometimes rigid, was the indispensable prop to person- al and family life: Older people remain attached to it, the young escape from it, as from a useless barrier, to turn eagerly to new forms of life in society. The con- flict of the generations is made more serious by a tragic dilemma: whether to retain ancestral insti- tutions and convictions and re- nounce progress, or to admit tech- niques and civilizations from out- side and reject along with the tra- ditions of the past all their hu- man richness. In effect, the mor- al, spiritual and religious supports of the past too often give way without securing in return any guarantee of a place in the new world. 11. Conclusion In this confusion, the tempta- tion becomes stronger to risk be- ing swept away toward types of messianism which give promises but create illusions. The resulting dangers are patent: violent popu- lar reactions, agitation toward in- surrection, and a drifting toward totalitarian ideologies. Such are the data of the problem. Its seri- ousness is evident to all. THE CHURCH AND DEVELOPMENT 12. Work of the Missionaries True to the teaching and ex- ample of her Divine founder, who cited preaching of the Gospel to the poor as a sign of His mission (11), the church has never failed to foster the human progress of the nations to which she brings faith in Christ. Her missionaries have built not only churches but also hostels and hospitals, schools and universities. Teaching the lo- cal populations the means of de- riving the best advantages from their natural resources, mission- aries have often protected them from the greed of foreigners. Without doubt their work, inas- much as it was human, was not perfect, and sometimes the an- 8 nouncement of the authentic Gos- pel message was infiltrated by many ways of thinking and acting which were characteristic of their home country. But the mis- sionaries were also able to develop and foster local institutions. In many a region they were among the pioneers in material progress as well as in cultural advance- ment. Let it suffice to recall the example of Father Charles de Foucauld, whose charity earned him the title of “universal broth- er,” and who edited an invaluable dictionary of the Turaeg lan- guage. We ought to pay tribute to these pioneers who have been too often forgotten, but who were urged on by the love of Christ, just as we honor their imitators and successors who today still continue to put themselves at the generous and unselfish service of those to whom they announce the Gospel. 13. Church and World However, local and individual undertakings are no longer enough. The present situation of the world demands concerted ac- tion based on a clear vision of all economic, social, cultural and spiritual aspects. Experienced in human affairs, the church, with- out attempting to interfere in any way in the politics of states, “seeks but a solitary goal: to car- ry forward the work of Christ Himself under the lead of the be- friending spirit. And Christ en- tered this world to give witness to the truth, to rescue and not sit in judgment, to serve and not to be served” (12). Founded to estab- lish on earth the kingdom of heaven and not to conquer any earthly power, the church clearly states that the two realms are dis- tinct, just as the two powers, ec- clesiastical and civil, are supreme, each in its own domain (13). But, since the church lives in history, she ought to “scrutinize the signs of the times and interpret them in the light of the Gospel” (14). Sharing the noblest aspirations of men and suffering when she sees them not satisfied, she wishes to help them attain their full flow- ering, and that is why she offers men what she possesses as her characteristic attribute: a global vision of man and of the human race. 14. Christian Vision of Develop- ment Development cannot be limited to mere economic growth. In or- der to be authentic, it must be complete: integral, that is, it has to promote the good of every man and of the whole man. As an eminent specialist has very right- ly and emphatically declared: “We do not believe in separating the economic from the human, nor development from the civiliza- tions in which it exists. What we hold important is man, each man and each group of men, and we even include the whole of human- ity” (15). 15. The Vocation to Self-Fulfill- ment In the design of God, every man is called upon to develop and fulfill himself, for every life is a vocation. At birth, everyone is granted, in germ, a set of apti- tudes and qualities for him to bring to fruition. Their coming to maturity, which will be the result of education received from the environment and personal efforts, 9 AFTER SIGNING his fifth encyclical, "On the Development of Peoples," Pope Paul VI was photographed in his library at the Vatican. The document seeks peace and justice in the world. will allow each man to direct himself toward the destiny in- tended for him by his Creator. Endowed with intelligence and freedom, he is responsible for his fulfillment as he is for his salva- tion. He is aided, or sometimes impeded, by those who educate him and those with whom he lives, but each one remains, whatever be these influences affecting him, the principal agent of his own success or failure. By the unaided effort of his own intelligence and his will, each man can grow in humanity, can enhance his per- sonal worth, can become more a person. 16. Personal Responsibility . . . However, this self-fulfillment is not something optional. Just as the whole of creation is ordained to its Creator, so spiritual beings should of their own accord orient their lives to God, the first truth and the supreme good. Thus it is that human fulfillment consti- tutes, as it were, a summary of our duties. But there is much more: this harmonious enrich- ment of nature by personal and responsible effort is ordered to a further perfection. By reason of his union with Christ, the source of life, man attains to new fulfill- ment of himself, to a transcend- ent humanism which gives him his greatest possible perfection. This is the highest goal of personal de- velopment. 17. . . . and Communal Responsi- bility But each man is a member of society. He is part of the whole of mankind. It is not just certain individuals but all men who are called to this fullness of develop- ment. Civilizations are born, de- velop and die. But humanity is advancing along the path of his- tory like the waves of a rising tide encroaching gradually on the shore. We have inherited from past generations, and we have benefited from the work of our contemporaries: For this reason we have obligations toward all, and we cannot refuse to interest ourselves in those who will come after us to enlarge the human family. The reality of human soli- darity, which is a benefit for us, also imposes a duty. 18. Scale of Values This personal and communal development would be threatened if the true scale of values were undermined. The desire for neces- sities is legitimate, and work un- dertaken to obtain them is a duty: “If any man will not work, neither let him eat” (16). But the acquiring of temporal goods can lead to greed, to the insatiable de- sire for more, and can make in- creased power a tempting objec- tive. Individuals, families and na- tions can be overcome by avarice, be they poor or rich, and all can fall victim to a stifling material- ism. 19. The Ambivalence of Growth Increased possession is not the ultimate goal of nations nor of in- dividuals. All growth is ambival- ent. It is essential if man is to develop as a man, but in a way it imprisons man if he considers it the supreme good, and it restricts his vision. Then we see hearts harden and minds close, and men no longer gather together in friendship but out of self-interest, which soon leads to oppositions 11 and disunity. The exclusive pur- suit of possessions thus becomes an obstacle to individual fulfill- ment and to man’s true greatness. But for nations and for individ- ual men, avarice is the most evi- dent form of moral underdevelop- ment. 20. Toward a More Human Condi- tion If further development calls for the work of more and more tech- nicians, even more necessary is the deep thought and reflection of wise men in search of a new humanism which will enable mod- ern man to find himself anew by embracing the higher values of love and friendship, of prayer and contemplation (17). This is what will permit the fullness of authen- tic development, a development which is for each and all the transition from less human condi- tions to those which are more hu- man. 21. The Ideal to Be Pursued Less human conditions: The lack of material necessities for those who are without the mini- mum essential for life, the moral deficiencies of those who are mu- tilated by selfishness. Less human conditions: Oppressive social structures, whether due to the abuses of ownership or to the abuses of power, to the exploita- tion of workers or to unjust trans- actions. Conditions that are more human: the passage from misery toward the possession of neces- sities, victory over social scourges, the growth of knowledge, the ac- quisition of culture. Additional conditions that are more human: Increased esteem for the dignity of others, the turning toward the spirit of poverty (18), cooper- ation for the common good, the will and desire for peace. Condi- tions that are still more human: The acknowledgment by man of supreme values, and of God their source and their finality. Condi- tions that, finally and above all, are more human: Faith, a gift of God accepted by the goodwill of man, and unity in the charity of Christ, who calls us all to share as sons in the life of the living God, the Father of all men. ACTION TO BE UNDERTAKEN 22. The Universal Purpose of Created Things “Fill the earth and subdue it” (19): The Bible, from the first page on, teaches us that the whole of creation is for man, that it is his responsibility to develop it by intelligent effort and by means of his labor to perfect it, so to speak, for his use. If the world is made to furnish each individual with the means of livelihood and the instruments for his growth and progress, each man has therefore the right to find in the world what is necessary for himself. The recent Council reminded us of this: “God intended the earth and all that it contains for the use of every human being and people. Thus, as all men follow justice and unite in charity, created goods should abound for them on a reasonable basis” (20). All other rights whatsoever, including those of property and of free commerce, are to be subordinated to this principle. They should not hinder but on the contrary favor its application. It is a grave and urgent social duty to redirect them to their primary finality. 12 23. Property “If someone who has the riches of this world sees his brother in need and closes his heart to him, how does the love of God abide in him?” (21). It is well known how strong were the words used by the fathers of the church to describe the proper attitude of persons who possess anything to- ward persons in need. To quote St. Ambrose: “You are not mak- ing a gift of your possessions to the poor person. You are hand- ing over to him what is his. For what has been given in common for the use of all, you have arrog- ated to yourself. The world is giv- en to all, and not only to the rich” (22). That is, private property does not constitute for anyone an absolute and unconditioned right. No one is justified in keeping for his exclusive use what he does not need, when others lack neces- sities. In a word, “According to the traditional doctrine as found in the fathers of the church and the great theologians, the right to property must never be exercised to the detriment of the common good.” If there should arise a con- flict “between acquired private rights and primary community ex- igencies,” it is the responsibility of public authorities “to look for a solution, with the active par- ticipation of individuals and soci- al groups.” (23). 24. Use of Revenue If certain landed estates impede the general prosperity because they are extensive, unused or poorly used, or because they bring hardships to peoples or are det- rimental to the interests of the country* the common good some- times demands their expropria- tion. While giving a clear state- ment on this (24), the council re- called no less clearly that the available revenue is not to be used in accordance with mere whim, and that no place must be given to selfish speculation. Consequent- ly it is unacceptable that citizens with abundant incomes from the resources and activity of their country should transfer a consid- erable part of this income abroad purely for their own advantage, without care for the manifest wrong they inflict on their coun- try by doing this (25). 25. Industrialization The introduction of industry is a necessity for economic growth and human progress; it is also a sign of development and contrib- utes to it. By persistent work and use of his intelligence, man grad- ually wrests nature’s secrets from her and finds a better application for her riches. As his self-mastery increases, he develops a taste for research and discovery, an ability to take a calculated risk, bold- ness in enterprises, generosity in what he does and a sense of re- sponsibility. 26. Liberal Capitalism But it is unfortunate that on these new conditions of society a system has been constructed which considers profit as the key motive for economic progress, competition as the supreme law of economics, and private ownership of the means of production as an absolute right that has no limits and carries no corresponding soci- al obligation. This unchecked lib- eralism leads to dictatorship rightly denounced by Pius XI as producing “the international im- 13 peralism of money (26). One can- not condemn such abuses too strongly by solemnly recalling once again that the economy is at the service of man (27). But if it is true that a type of capitalism has been the source of excessive suffering, injustices and fratricid- al conflicts whose effects still per- sist, it would also be wrong to attribute to industrialization itself evils that belong to the woeful system which accompanied it. On the contrary, one must recognize in all justice the irreplaceable contribution made by the organi- zation of labor and of industry to what development has accomp- lished. 27. Work Similarly with work: While it can sometimes be given exagger- ated significance, it is for all something willed and blessed by God. Man, created to His image, “must cooperate with his Creator in the perfecting of creation and communicate to the earth the spiritual imprint he himself has received” (28). God, who has en- dowed man with intelligence, im- agination and sensitivity, has also given him the means of complet- ing his work in a certain way: whether he be artist or craftsman, engaged in management, industry or agriculture, everyone who works is a creator. Bent over a material that resists his efforts, a man by his work gives his imprint to it, acquiring, as he does so, perseverance, skill and a spirit of invention. 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 accomplish- ment, men find themselves to be brothers (29). 28. Contrary Effects of Work Work, of course, can have con- trary effects, for it promises mon- ey, pleasure and power, invites some to selfishness, others to re- volt: it also develops profession- al awareness, sense of duty and charity to one’s neighbor. When it is more scientific and better or- ganized, there is a risk of its de- humanizing those who perform it by making them its servants, for work is human only if it remains intelligent and free. John XXIII gave a reminder of the urgency of giving everyone who works his proper dignity by making him a true sharer in the work he does with others: “Every effort should be made that the enterprise be- come a community of persons in the dealings, activities and stand- ing of all its members” (30). Man’s labor means much more still for the Christian: the mis- sion of sharing in the creation of the supernatural world (31) which remains incomplete until we all come to build up together that perfect man of whom St. Paul speaks, “who realizes the fullness of Christ” (32). 29. Urgency of the Task to Be Done We must make haste: Too many are suffering, and the distance is growing that separates the prog- ress of some and the stagnation, not to say the regression, of oth- ers. Yet the work required should advance smoothly if there is not to be the risk of losing indispens- able equilibrium. A hasty agrari- an reform can fail. Industrializa- tion, if introduced suddenly, can 14 displace structures still necessary, and produce hardships in society which would be a setback in terms of human values. 30. Temptation to Violence There are certainly situations whose injustice cries to heaven. When whole populations destitute of necessities live in a state of de- pendence barring them from all initiative and responsibility, and all opportunity to advance cultur- ally and share in social and po- litical life, recourse to violence, as a means to right these wrongs to human dignity, is a grave temp- tation. 31. Revolution We know, however, that a rev- olutionary uprising — save where there is manifest long-standing tyranny which would do great damage to fundamental personal rights and dangerous harm to the common good of the country — produces new injustices, throws more elements out of balance and brings on new disasters. Real evil should not be fought against at the cost of greater misery. 32. Reform We want to be clearly under- stood: The present situation must be faced with courage, and the in- justices linked with it must be fought against and overcome. De- velopment demands bold trans- formation, innovations that go deep. Urgent reforms should be undertaken without delay. It is for each one to take his share in them with generosity, particular- ly those whose education, posi- tion and opportunities afford them wide scope for action. May they show an example, and give of their own possessions as sever- al of our brothers in the episco- pacy have done (33). In so doing, they will live up to men’s expec- tations and be faithful to the spir- it of God, since it is “the ferm- ent of the Gospel which has aroused and continues to arouse in man’s heart the irresistible re- quirements of his dignity” (34). 33. Programs and Planning Individual initiative alone and the mere free play of competition could never assure successful de- velopment. One must avoid the risk of increasing still more the wealth of the rich and the domin- ion of the strong, while leaving the poor in their misery and add- ing to the servitude of the op- pressed. Hence programs are nec- essary in order “to encourage, stimulate, coordinate, supplement and integrate” (35) the activity of individuals and of intermediary bodies. It pertains to the public authorities to choose, even to lay down, the objectives to be pur- sued, the ends to be achieved, and the means for attaining these, and it is for them to stimulate all the forces engaged in this common activity. But let them take care to associate private initiative and in- termediary bodies with this work. They will thus avoid the danger of complete collectivization or of arbitrary planning, which, by de- nying liberty, would prevent the exercise of the fundamental rights of the human person. 34. At Man’s Service This is true since every pro- gram, made to increase produc- tion, has, in the last analysis, no other raison d’etre than the serv- ice of man. Such programs should 15 reduce inequalities, fight discrim- inations, free man from various types of servitude and enable him to be the instrument of his own material betterment, of his moral progress and of his spiritual growth. To speak of development is, in effect, to show as much con- cern for social progress as for ec- onomic growth. It is not sufficient to increase over all wealth for it to be distributed equitably. It is not sufficient to promote technol- ogy to render the world a more human place in which to live. The mistakes of their predecessors should warn those on the road to development of the dangers to be avoided in this field. Tomorrow’s technocracy can beget evils no less redoubtable than those due to the liberalism of yesterday. Econ- omics and technology have no meaning except from man whom they should serve. And man is only truly man in as far as, master of his own acts and judge of their worth, he is author of his own advancement, in keeping with the nature which was given to him by his Creator and whose possibilities and exigencies he himself freely assumes. 35. Efforts to Achieve Literacy It can even be affirmed that ec- onomic growth depends in the very first place upon social prog- ress: Thus basic education is the primary object of any plan of de- velopment. Indeed, hunger for ed- ucation is no less debasing than hunger for food: An illiterate is a person with an undernourished mind. To be able to read and write, to acquire a professional formation, means to recover conf- idence in oneself and to discover that one can progress along with the others. As we said in our mes- sage to the UNESCO congress held in 1965 at Teheran, for man literacy is “a fundamental factor of social integration, as well as of personal enrichment, and for society it is a privileged instru- ment of economic progress and of development” (36). We also re- joice at the good work accom- plished in this field by private in- itiative, by the public authorities and by international organiza- tions: These are the primary agents of development, because they render man capable of act- ing for himself. 36. The Family But man finds his true identity only in his social milieu, where the family plays a fundamental role. The family’s influence may have been excessive, at some pe- riods of history and in some places, when it was exercised to the detriment of the fundamental rights of the individual. The long- standing social frameworks, often too rigid and badly organized, ex- isting in developing countries, are, nevertheless, still necessary for a time, yet progressively relaxing their excessive hold on the popu- lation. But the natural family, monogamous and stable, such as the divine plan conceived it (37) and as Christianity sanctified it, must remain the place where “the various generations come togeth- er and help one another to grow wiser and to harmonize personal rights with the other requirements of social life” (38). 37. Demography It is true that too frequently an accelerated demographic increase adds its own difficulties to the 16 INEQUALITIES among and within nations, inequalities of economics, of social life and of cultural development, are among evils Pope Paul VI seeks to remedy in asking all men of good will to heed his call. problems of development: The size of the population increases more rapidly than available re- sources, and things are found to have reached apparently an im- passe. From that moment the temptation is great to check the demographic increase by means of radical measures. It is certain that public authorities can inter- vene, within the limit of their competence, by favoring the avail- ability of appropriate information and by adopting suitable meas- ures, provided that these be in conformity with the moral law and that they respect the rightful freedom of married couples. Where the inalienable right to marriage and procreation is lack- ing, human dignity has ceased to exist. Finally, it is for the par- ents to decide, with full knowl- edge of the matter, on the num- ber of their children, taking into account their responsibilities to- ward God, themselves, the chil- dren they have already brought into the world, and the commun- ity to which they belong. In all this they must follow the demands of their own conscience enlight- ened by God’s law authentically interpreted, and sustained by con- fidence in him (39). 38. Professional Organizations In the task of development, man, who finds his life’s primary environment in the family, is oft- en aided by professional organiza- tions. If it is their objective to promote the interests of their members, their responsibility is also great with regard to the edu- cative task which at the same time they can and ought to accomplish. By means of the information they provide and the formation they propose, they can do much to give to all a sense of the common good and of the consequent obliga- tions that fall upon each person. 39. Legitimate Pluralism All social action involves a doc- trine. The Christian cannot admit that which is based upon a ma- terialistic and atheistic philosophy which respects neither the re- ligious orientation of life to its final end nor human freedom and dignity. But, provided that these values are safeguarded, a plural- ism of professional organizations and trade unions is admissible, and from certain points of view useful, if thereby liberty is pro- tected and emulation stimulated. And we most willingly pay hom- age to all those who labor in them to give unselfish service to their brothers. 40. Promotion of Culture In addition to professional or- ganizations, there are also insti- tutions which are at work. Their role is no less important for the success of development. “The fu- ture of the world stands in per- il,” the council gravely affirms, “unless wiser men are forthcom- ing.” And it adds: “Many nations, poorer in economic goods, are quite rich in wisdom and able to offer noteworthy advantages to others” (40). Rich or poor, each country possesses a civilization handed down by their ancestors: Institutions called for by life in this world, and higher manifesta- tions of the life of the spirit, manifestations of an artistic, in- tellectual and religious character. When the latter possess true hu- man values, it would be grave error to sacrifice them to the 18 former. A people that would act in this way would thereby lose the best of its patrimony: In or- der to live, it would be sacrificing its reasons for living. Christ’s teaching also applies to people: “What does it profit a man to gain the whole world if he suffers the loss of his soul” (41). 41. Materialism: Source of Temp- tation Less well off peoples can never be sufficiently on their guard against this temptation which comes to them from wealthy na- tions. For these nations all too often set an example of success in a highly technical and cultural- ly developed civilization: They also provide the model for a way of acting that is principally aimed at the conquest of material pros- perity. Not that material prosper- ity of itself precludes the activity of the human spirit. On the con- trary, the human spirit, “increas- ingly free of its bondage to crea- tures, can be more easily drawn to the worship and contemplation of the Creator” (42). However, “modern civilization itself often complicates the approach to God, not for any essential reason, but because it is excessively engrossed in earthly affairs” (43). Develop- ing nations must know how to dis- criminate among those things that are held out to them. “They must be able to assess critically, and eliminate those deceptive goods which would only bring about a lowering of the human ideal, and to accept those values that are sound and beneficial, in order to develop them alongside their own, in accordance with their own genius. 42. Conclusion What must be aimed at is com- plete humanism (44). And what is that if not the fully rounded de- velopment of the whole man and of all men? A 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. True, man can organize the world apart from God, but “without God man can organize it in the end only to man’s detriment. An isolated hu- manism is an inhuman human- ism” (45). There is no true hu- manism but that which is open to the absolute and is conscious of a vocation which gives human life its true meaning. Far from being the ultimate measure of all things, man can only realize himself by reaching beyond himself. As Pas- cal has said so well: “Man infinite- ly surpasses man” (46). 19 Part 11 The Development of the Human Race in the Spirit of Solidarity 43. Introduction There can be no progress to- ward the complete development of man without the simultaneous development of all humanity in the spirit of solidarity. As we said at Bombay: “Man must meet man, nation meet nation, as brothers and sisters, as children of God. In this mutual understanding and friendship, in this sacred com- munion, we must also begin to work together to build the com- mon future of the human race” (47). We also suggested a search for concrete and practical ways of organization and cooperation, so that all available resources be pooled and thus a true commun- ion among all nations be achieved. 44. Brotherhood of Peoples This duty is the concern espe- cially of better-off nations. Their obligations stem from a brother- hood that is at once human and supernatural, and take on a three- fold aspect: the duty of human solidarity—the aid that the rich nations must give to developing countries. The duty of social jus- tice—the rectification of inequita- ble trade relations between pow- erful nations and weak nations. The duty of universal charity — the effort to bring about a world that is more human toward all men, where all will be able to give and receive without one group making progress at the ex- pense of the other. The question is urgent, for on it depends the future of the civilization of the world. AID FOR THE WEAK 45. War Against Hunger “If a brother or a sister be naked,” says St. James, “if they lack their daily nourishment, and one of you says to them: go in peace, be warmed and be filled, without giving them what is nec- essary for the body, what good does it do?” (48). Today no one can be ignorant any longer of the fact that in whole continents countless men and women are ravished by hunger, countless 21 numbers of children are under- nourished, so that many of them die in infancy, while the physical growth and mental development of many others are retarded and as a result whole regions are con- demned to the most depressing despondency. 46. Today Anguished appeals have already been sounded in the past: That of John XXIII (49) was warmly re- ceived. We ourselves repeated it in our Christmas message of 1963 (50), and again in 1966 on behalf of India (51). The campaign against hunger being carried on by the Food and Agriculture Organiza- tion and encouraged by the Holy See, has been generously support- ed. Our Caritas International^ is at work everywhere, and many Catholics, at the urging of our brothers in the episcopacy, con- tribute generously of their means and spend themselves without counting the cost in assisting those who are in want, continu- ally widening the circle of those they look upon as neighbors. 47. Tomorrow But neither all this nor the pri- vate and public funds that have been invested, nor the gifts and loans that have been made can suffice. It is not just a matter of eliminating hunger, nor even of reducing poverty. The struggle against destitution, though urgent and necessary, is not enough. It is a question, rather, of building a world where every man, no mat- ter what his race, religion or na- tionality, can live a fully human life, freed from servitude imposed on him by other men or by nat- ural forces over which he has not sufficient control; a world where freedom is not an empty word and where the poor man Lazarus can sit down at the same table with the rich man (52). This de- mands great generosity, much sac- rifice and unceasing effort on the part of the rich man. Let each one examine his conscience, a con- science that conveys a new mes- sage for our times. Is he pre- pared to support out of his own pocket works and undertakings organized in favor of the most destitute? Is he ready to pay high- er taxes so that the public author- ities can intensify their efforts in favor of development? Is he ready to pay a higher price for import- ed goods so that the producer may be more justly rewarded? Or to leave his country, if necessary and if he is young, in order to assist in this development of the young nations? 48. Duty of Human Solidarity The same duty of solidarity that rests on individuals exists also for nations: “Advanced nations have a very heavy obligation to help the developing peoples” (53). It is necessary to put this teaching of the council into effect. Al- though it is normal that a nation should be the first to benefit from the gifts that Providence has bestowed on it as the fruit of the labors of its people, still no coun- try can claim on that account to keep its wealth for itself alone. Every nation must produce more and better quality goods to give to all its inhabitants a truly hu- man standard of living, and also to contribute to the common de- velopment of the human race. Given the increasing needs of the underdeveloped countries, it 22 PEONAGE IN PRACTICE occurs too often. A farm family in Indonesia — all the family members work at a rice plantation — take a break for lunch. Pope Paul calls again for elevation and de- velopment of the family as the basic unit of society. should be considered quite nor- mal for an advanced country to devote a part of its production to meet their needs, and to train teachers, engineers, technicians and scholars prepared to put their knowledge and their skill at the disposal of less fortunate peoples. 49. Superfluous Wealth We must repeat once more that the superfluous wealth of rich countries should be placed at the service of poor nations, the rule which up to now held good for the benefit of those nearest to us, must today be applied to all the needy of this world. Besides, the rich will be the first to benefit as a result. Otherwise their con- tinued greed will certainly call down upon them the judgment of God and the wrath of the poor, with consequences no one can foretell. If today’s flourishing civilizations remain selfishly wrapped up in themselves, they could easily place their highest values in jeopardy, sacrificing their will to be great to the desire to possess more. To them we could apply also the parable of the rich man whose fields yielded an abundant harvest and who did not know where to store his har- vest: “God said to him: ‘Fool, this night do they demand your soul of you’ ” (54). 50. Planning In order to be fully effective, these efforts ought not to remain scattered or isolated, much less be in competition for reasons of power or prestige: the present sit- uation calls for concerted plan- ning. A planned program is of course better and more effec- tive than occasional aid left to in- dividual goodwill. It presupposes, as we said above, careful study, the selection of ends and the choice of means, as well as a re- organization of efforts to meet the needs of the present and the demands of the foreseeable fu- ture. More important, a concert- ed plan has advantages that go beyond the field of economic growth and social progress; for in addition it gives significance and value to the work undertaken. While shaping the world, it sets a higher value on man. 51. World Fund But it is necessary to go still further. At Bombay we called for the establishment of a great world fund, to be made up of part of the money spent on arms, to re- lieve the most destitute of this world (55). What is true of the immediate struggle against want, holds good also when there is a question of development. Only worldwide collaboration, of which a common fund would be both means and symbol, will succeed in overcoming vain rivalries and in establishing a fruitful and peaceful exchange between peo- ples. 52. Its Advantages There is certainly no need to do away with bilateral and multi- lateral agreements: They allow ties of dependence and feelings of bitterness, left over from the era of colonialism, to yield place to the happier relationship of friendship, based on a footing of constitutional and political equal- ity. However, if they were to be fitted into the framework of worldwide collaboration, they would be beyond all suspicion, 24 and as a result there would be less distrust on the part of the receiving nations. These would have less cause for fearing that, under the cloak of financial aid or technical assistance, there lurk certain manifestations of what has come to be called neocolonialism, in the form of political pressures and economic suzerainty aimed at maintaining or acquiring complete dominance. 53. Its Urgency Besides, who does not see that such a fund would make it easier to take measures to prevent cer- tain wasteful expenditures, the result of fear or pride? When so many people are hungry, when so many families suffer from desti- tution, when so many remain steeped in ignorance, when so many schools, hospitals and homes worthy of the name re- main to be built, all public or private squandering of wealth, all expenditure prompted by mo- tives of national or personal os- tentation, every exhausting arma- ments race becomes an intolera- ble scandal. We are conscious of our duty to denounce it. Would that those in authority listened to our words before it is too late. 54. Dialogue to Be Started This means that it is absolute- ly necessary to create among all peoples that dialogue for whose establishment we expressed our hope in our first encyclical, “Ec- clesiam Suam” (56). This dialogue between those who contribute wealth and those who benefit from it will provide the possibili- ty of making an assessment of the contribution necessary, not only drawn up in terms of the generosity and the available wealth of the donor nations but also conditioned by the real needs of the receiving countries and the use to which the financial assist- ance can be put. Developing coun- tries will thus no longer risk be- ing overwhelmed by debts whose repayment swallows up the great- er 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-in- terest loans, and the time needed for liquidating the debts. Guaran- tees could be given to those who provide the capital that it will be put to use according to an agreed plan and with a reasonable meas- ure of efficiency, since there is no question of encouraging para- sites or the indolent. And the re- ceiving countries could demand that there be no interference in their political life or subversion of their social structures. As sov- ereign states they have the right to conduct their own affairs, to decide on their policies and to move freely toward the kind of society they choose. What must be brought about, therefore, is a system of cooperation freely un- dertaken, an effective and mutual sharing, carried out with equal dignity on either side, for the construction of a more human world. 55. Its Necessity The task might seem impossible in those regions where the cares of day-to-day survival fill the en- tire existence of families incapa- ble of planning the kind of work which would open the way to a future that is less desperate. 25 MARIE LOUISE carries her bread as though it were precious. To the millions of souls in the world whose diet is inadequate, bread is indeed precious. Better distribution — in reality, sharing in love — of the food of the earth is one of the Holy Father's recommendations. These, however, are the men and women who must be helped, who must be persuaded to work for their own betterment and endeav- or to acquire gradually the means to that end. This common task will not succeed without concert- ed, constant and courageous ef- forts. But let everyone be con- vinced of this: The very life of poor nations, civil peace in de- veloping countries, and world peace itself are at stake. 56. Equity in Trade Relations The efforts which are being made to assist developing nations on a financial and technical ba- sis, though considerable, would be illusory if their benefits were to be partially nullified as a conse- quence of the trade relations ex- isting between rich and poor countries. The confidence of these latter would be severely shaken if they had the impression that what was being given them with one hand was being taken away with the other. 57. Increasing Disproportion Of course, highly industrialized nations export for the most part manufactured goods, while coun- tries with less developed econo- mies have only food, fibers, and other raw materials to sell. As a result of technical progress, the value of manufactured goods is rapidly increasing and they can always find an adequate market. On the other hand, raw materials produced by underdeveloped countries are subject to wide and sudden fluctuations in price, a state of affairs far removed from the progressively increasing val- ue of industrial products. As a re- sult, nations whose industrializa- tion is limited are faced with se- rious difficulties when they have to rely on their exports to balance their economy and to carry out their plans for development. The poor nations remain ever poor while the rich ones become still richer. 58. Beyond Liberalism In other words, the rule of free trade, taken by itself, is no long- er able to govern international re- lations. Its advantages are cer- tainly evident when the parties involved are not affected by any excessive inequalities of econom- ic power: it is an incentive to progress and a reward for effort. That is why industrially developed countries see in it a law of jus- tice. But the situation is no longer the same when economic condi- tions differ too widely from coun- try to country: Prices which are “freely” set in the market can produce unfair results. One must recognize that it is the fundamen- tal principle of liberalism, as the rule for commercial exchange, which is questioned here. 59. Contractual Justice Between Nations The teaching of Leo XIII in “Rerum Novarum” (57) is always valid: If the positions of the con- tracting parties are too unequal, the consent of the parties does not suffice to guarantee the jus- tice of their contract, and the rule of free agreement remains subservient to the demands of the natural law. What was true of the just wage for the individual is also true of international con- tracts: An economy of exchange can no longer be based solely on the law of free competition, a 27 law which, in its turn, too often creates an economic dictatorship. Freedom of trade is fair only if it is subject to the demands of social justice. 60. Measures to Be Taken Moreover, this has been under- stood by the developed nations themselves, which are striving, by means of appropriate measures, to re-establish within their own economies a balance which com- petition, if left to itself, tends to compromise. Thus it happens that these nations often support their agriculture at the price of sacri- fices imposed on economically more favored sectors. Similarly, to maintain the commercial rela- tions which are developing among themselves, especially within a common market, the financial, fis- cal, and social policy of these na- tions tries to restore comparable opportunities to competing indus- tries which are not equally pros- pering. 61. International Agreements In this area one cannot employ two systems of weights and meas- ures. What holds for a national economy or among developed countries is valid also in commer- cial relations between rich na- tions and poor nations. Without abolishing the competitive mar- ket, it should be kept within the limits which make it just and moral and, therefore, human. In trade between developed and un- derdeveloped economies, condi- tions are too disparate and the degrees of genuine freedom avail- able too unequal. In order that international trade be human and moral, social justice requires that it restore to the participants a cer- tain equality of opportunity. This equality is a long-term objective, but to reach it, we must begin now to create true equality in discussions and negotiations. Here again international agreements on a rather wide scale would be helpful: They would establish gen- eral norms for regulating certain prices, for guaranteeing certain types of production, for support- ing certain new industries. Who is there who does not see that such a common effort aimed at increased justice in business re- lations between peoples would be- stow on developing nations posi- tive assistance, the effects of which would be not only imme- diate but lasting? 62. Obstacles to Overcome: Nationalism Among still other obstacles which are opposed to the forma- tion of a world which is more just and which is better organized toward a universal solidarity, we wish to speak of nationalism and racism. It is only natural that communities which have recently reached their political independ- ence should be jealous of a na- tional unity which is still fragile, and that they should strive to pro- tect it. Likewise, it is to be ex- pected that nations endowed with an ancient culture should be proud of the patrimony which their his- tory has bequeathed to them. But these legitimate feelings should be ennobled by that universal charity which embraces the entire human family. Nationalism iso- lates people from their true good. It would be especially harmful where the weakness of national economies demands, rather, the pooling of efforts, of knowledge 28 and of funds, in order to imple- ment programs of development and to increase commercial and cultural exchange. 63. Racism Racism is not the exclusive lot of young nations, where some- times it hides beneath the rival- ries 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 gen- uine injustices. It is still an ob- stacle to collaboration among dis- advantaged nations and a cause of division and hatred within coun- tries whenever individuals and families see the inviolable rights of the human person held in scorn, as they themselves are un- justly subjected to a regime of discrimination because of their race or their color. 64. Toward a Unified World We are deeply distressed by such a situation, which is laden with threats for the future. We are, nonetheless, hopeful: a more deeply felt need for collaboration, a heightened sense of unity, will finally triumph over misunder- standings and selfishness. We hope that the countries whose de- velopment is less advanced will be able to take advantage of their proximity in order to organize among themselves, on a broad- ened territorial basis, areas for concerted development: to draw up programs in common, to coor- dinate investments, to distribute the means of production and to organize trade. We hope also that multilateral and international bodies, by means of the reorgan- ization which is required, will dis- cover the ways that will allow peoples which are still underde- veloped to break through the bar- riers which seem to enclose them and to discover for themselves, in full fidelity to their own proper genius, the means for their social and human progress. 65. Peoples as Artisans of Their Own Destiny Such is the goal we must attain. World unity, ever more effective, should allow all peoples to be- come the artisans of their destiny. The past has too often been char- acterized by relationships of vio- lence between nations; may the day dawn when international re- lations will be marked with the stamp of mutual respect and friendship, of interdependence in collaboration, the betterment of all seen as the responsibility of each individual. The younger or weaker nations ask to assume their active part in the construc- tion of a better world, one which shows deeper respect for the rights and the vocation of the in- dividual. This is a legitimate ap- peal; everyone should hear it and respond to it. 66. Universal Charity The world is sick. Its illness con- sists less in the unproductive mo- nopolization of resources by a small number of men than in the lack of brotherhood among indi- viduals and peoples. 67. The Duty of Welcoming Others We cannot insist too much on the duty of welcoming others— a 29 duty springing from human soli- darity and Christian c h a r i t y — which is incumbent both on the families and the cultural organiza- tions of the host countries. Cen- ters of welcome and hostels must be multiplied, especially for youth. This must be done first to protect them from loneliness, the feeling of abandonment and dis- tress, which undermine all moral resistance. This is also necessary to protect them from the un- healthy situation in which they find themselves, forced as they are to compare the extreme pov- erty of their homeland with the luxury and waste which often sur- round them. It should be done also to protect them against the subversive teachings and tempta- tions to aggression which assail them, as they recall so much “un- merited misery” (58). Finally, and above all, this hospitality should aim to provide them, in the warm atmosphere of a brotherly welcome, with the example of wholesome living, an esteem for genuine and effective Christian charity, an esteem for spiritual values. 68. The Dramatic Situation of Young Students It is painful to think of the nu- merous young people who come to more advanced countries to receive the science, the compe- tence and the culture which will make them more qualified to serve their homeland, and who certainly acquire there a forma- tion of high quality, but who too often lose the esteem for the spiritual values which often were to be found, as a precious patri- mony, in the civilizations where they had grown up. 69. Emigrant Workers The same welcome is due to emigrant workers, who live in conditions which are often in- human, and who economize on what they earn in order to send a little relief to their family living in misery in their native land. 70. Social Sensitivity Our second recommendation is for those whose business calls them to countries recently opened to industrialization: indus- trialists, merchants, leaders or representatives of larger enter- prises. It happens that they are not lacking in social sensitivity in their own country: Why, then, do they return to the inhuman prin- ciples of individualism when they operate in less developed coun- tries? Their advantaged situation should, on the contrary, move them to become the initiators of social progress and of human advance- ment in the area where their busi- ness calls them. Their very sense of organization should suggest to them the means for making intel- ligent use of the labor of the in- digenous population, of forming qualified workers, of training engi- neers and staffs, of giving scope to their initiative, of introducing them progressively into higher positions, thus preparing them to share, in the near future, in the responsi- bilities of management. At least let justice always rule the rela- tions between superiors and their subordinates. Let standard con- tracts with reciprocal obligations govern these relationships. Final- ly, let no one, whatever his status, be subjected unjustly to the ar- bitrariness of others. 30 71. Development Missions We are happy that experts are being sent in larger and larger numbers on development missions by institutions, whether interna- tional or bilateral, or by private organizations: “They ought not to conduct themselves in a lordly fashion, but as helpers and co- workers” (59). A people quickly perceives whether those who come to help them do so with or without affection, whether they come mere- ly to apply their techniques or to recognize in man his full value. Their message is in danger of being rejected if it is not presented in the context of brotherly love. 72. Qualities Sought for in the Experts Hence, necessary competence must be accompanied by authen- tic signs of disinterested love. Freed of all nationalistic pride and of every appearance of rac- ism, experts should learn how to work in close collaboration with all. They realize that their compe- tence does not confer on them a superiority in every field. The civ- ilization which formed them con- tains, without doubt, elements of universal humanism, but it is not the only civilization, nor does it enjoy a monopoly of valuable ele- ments. Moreover it cannot be im- ported without undergoing adap- tations. The men on these mis- sions will be intent on discover- ing, along with its history, the component elements of the cultur- al riches of the country receiv- ing them. Mutual understanding will be established which will en- rich both cultures. 73. Dialogue Between Civilizations Between civilizations, as between persons, sincere dialogue indeed creates brotherhood. The work of development will draw nations to- gether in the attainment of goals pursued with a common effort if all, from governments and their representatives to the last expert, are inspired by brotherly love and moved by the sincere desire to build a civilization founded on world solidarity. A dialogue based on man, and not on commodities or technical skills, will then be- gin. It will be fruitful if it brings to the peoples who benefit from it the means of self-betterment and spiritual growth, if the tech- nicians act as educators, and if the instruction imparted is char- acterized by so lofty a spiritual and moral tone that it guarantees not merely economic but human development. When aid programs have terminated, the relationships thus established will endure. Who does not see of what importance they will be for the peace of the world? 74. Appeal to Youth Many young people have al- ready responded with warmth and enthusiasm to the appeal of Pius XII for lay missionaries (60). Many, also, are those who have spontaneously put themselves at the disposition of official or pri- vate organizations which are col- laborating with developing na- tions. We are pleased to learn that in certain nations “military service” can be partially accom- plished by doing “social service,” a “service pure and simple.” We bless these undertakings and the goodwill which inspires them. May all those who wish to belong to Christ hear His appeal: “I was 31 hungry and you gave me to eat, thirsty and you gave me to drink, a stranger and you took me in, naked and you clothed me, sick and you visited me, a prisoner and you came to see me” (61). No one can remain indifferent to the lot of his brothers who are still buried in wretchedness, and vic- tims of insecurity, slaves of ig- norance. Like the heart of Christ, the heart of the Christian must sympathize with this misery: “I have pity on this multitude” (62). 75. Prayer and Action The prayer of all ought to rise with fervor to the Almighty. Hav- ing become aware of such great misfortunes, the human race will apply itself with intelligence and steadfastness to abolish them. This prayer should be matched by the resolute commitment of each individual—according to the measure of his strength and pos- sibilities — to the struggle against underdevelopment. May individu- als, social groups and nations join hands in brotherly fashion, the strong aiding the weak to grow, exerting all their competence, en- thusiasm and disinterested love. More than any other, the individ- ual who is animated by true char- ity labors skillfully to discover the causes of misery, to find the means to combat it, to overcome it resolutely. A creator of peace, he “will follow his path, lighting the lamps of joy and playing their brilliance and loveliness on the hearts of men across the surface of the globe, leading them to rec- ognize, across all frontiers, the faces of their brothers, the faces of their friends” (63). DEVELOPMENT IS THE NEW NAME FOR PEACE76. Conclusion Excessive economic, social and cultural inequalities among peo- ples arouse tensions and conflicts, and are a danger to peace. As we said to the fathers of the council when we returned from our jour- ney of peace to the United Na- tions: “The condition of the peo- ples in process of development ought to be the object of our consideration, or better, our char- ity, for the poor in the world — and there are multitudes of them —must become more considerate, more active, more generous.” (64). To wage war on misery and to struggle against injustice is to promote, along with improved conditions, the human and spirit- ual progress of all men, and therefore the common good of humanity. Peace cannot be limited to a mere absence of war, the re- sult of an ever precarious balance of forces. No, peace is something that is built up day after day, in the pursuit of an order intended by God, which implies a more perfect form of justice among men (65). 77. End to Isolation The peoples themselves have the prime responsibility to work for their own development. But they will not bring this about in isola- tion. Regional agreements among weak nations for mutual support, understandings of wider scope en- tered into for their help, more far- reaching agreements to establish programs for closer cooperation among groups of nations—these are the milestones on the road to development that leads to peace. 32 THE LITTLE ONES — Jose Mendoza, born in 1962, will be 38 in the year 2,000. What will his world be? Pope Paul deals with complex problems of economics and sociology in this encyclical, but the Holy Father is insistent that our aim be peace, which he makes the object of a "solemn appeal for concrete action toward man's complete development and the development of mankind as a whole." 78. Toward an Effective World Authority This international collaboration on a worldwide scale requires in- stitutions that will prepare, coor- dinate and direct it, until finally there is established an order of justice which is universally rec- ognized. With all our heart, we encourage these organizations which have undertaken this col- laboration for the development of the peoples of the world, and our wish is that they grow in pres- tige and authority. “Your voca- tion,” as we said to the represent- atives of the United Nations in New York, “is to bring not some people but all peoples to treat each other as brothers. . . . Who does not see the necessity of thus establishing progressively a world authority, capable of acting effectively in the juridical and political sectors?” (66). 79. A Well-Founded Hope for a Better World Some would consider such hopes utopian. It may be that these persons are not realistic enough, and that they have not perceived the dynamism of a world which desires to live more fraternally — a world which, in spite of its ignorance, its mistakes and even its sins, its relapses into barbarism and its wanderings far from the road of salvation, is, even unawares, taking slow but sure steps toward its Creator. This road toward a greater hu- manity requires effort and sacri- fice, but suffering itself, accepted for the love of our brethren, fa- vors the progress of the entire human family. Christians know that union with the sacrifice of our Saviour contributes to the building up of the body of Christ in its plentitude: the assembled people of God (67). 80. Universal Solidarity We are all united in this prog- ress toward God. We have desired to remind all men how crucial is the present moment, how urgent the work to be done. The hour for action has now sounded. At stake are the survival of so many innocent children and, for so many families overcome by mis- ery, the access to conditions fit for human beings; at stake are the peace of the world and the future of civilization. It is time for all men and all peoples to face up to their responsibilities. A FINAL APPEAL 81. Catholics First, we appeal to all our sons. In countries undergoing develop- ment no less than in others, the laymen should take up as their own proper task the renewal of the temporal order. If the role of the hierarchy is to teach and to interpret authentically the norms of morality to be followed in this matter, it belongs to the laymen, without waiting passively for orders and directives, to take the initiative freely and to infuse a Christian spirit into the mental- ity, customs, laws and structures of the community in which they live (68). Changes are necessary, basic reforms are indispensable: The laymen should strive reso- lutely to permeate them with the spirit of the Gospel. We ask our Catholic sons who belong to the more favored nations to bring their talents and give their active participation to organizations, be they of an official or private na- 34 ture, civil or religious, which are working to overcome the difficul- ties of the developing nations. They will certainly desire to be in the first ranks of those who collaborate to establish as fact and reality an international mo- rality based on justice and equity. 82. Christians and Believers We are sure that all Christians, our brethren, will wish to expand their common cooperative effort in order to help mankind van- quish selfishness, pride and rival- ries, to overcome ambitions and injustices, to open up to all the road to a more human life, where each man will be loved and helped as his brother, as his neighbor. And, still deeply impressed by the memory of our unforgettable encounter in Bombay with our non-Christian brethren, we invite them anew to work with all their heart and their intelligence to- ward this goal, that all the chil- dren of men may lead a life worthy of the children of God. 83. Men of Goodwill Finally, we turn to all men of goodwill who believe that the way to peace lies in the area of devel- opment. Delegates to internation- al organizations, government offi- cials, gentlemen of the press, edu- cators: All of you, each in your own way, are the builders of a new world. We entreat Almighty God to enlighten your minds and strengthen your determina- tion to alert public opinion and to involve the peoples of the world. Educators, it is your task to awaken in persons, from their earliest years, a love for the peo- ples who live in misery. Gentle- men of the press, it is up to you to place before our eyes the story of the efforts exerted to promote mutual assistance among peoples, as well as the spectacle of the mis- eries which men tend to forget in order to quiet their con- sciences. Thus, at least, the wealthy will know that the poor stand outside their doors waiting to receive some leftovers from their banquets. 84. Government Authorities Government officials, it is your concern to mobilize your peoples to form a more effective world solidarity, and, above all, to make them accept the necessary taxes on their luxuries and their waste- ful expenditures in order to bring about development and to save the peace. Delegates to international organizations, it depends on you to see that the dangerous and fu- tile rivalry of powers should give place to collaboration which is friendly, peaceful and free of vested interests, in order to achieve a responsible develop- ment of mankind, in which all men will have an opportunity to find their fulfillment. 85. Men of Learning If it is true that the world is in trouble because of the lack of thinking, then we call upon men of reflection and of learning, Catholics, Christians, those who hold God in honor, who thirst for an absolute, for justice and for truth: We call upon all men of goodwill. Following Christ, we make bold to ask you earnestly: “Seek and you shall find” (69), open the paths which lead to mu- tual assistance among peoples, to a deepening of human knowledge, to an enlargement of heart, to a 35 more brotherly way of living within a truly universal human society. 86. A Task for All All of you who have heard the appeal of suffering peoples, all of you who are working to answer their cries, you are the apostles of a development which is good and genuine, which is not wealth that is self-centered and sought for its own sake, but rather an economy which is put at the serv- ice of man, the bread which is daily distributed to all, as a source of brotherhood and a sign of providence. 87. Blessing With a full heart we bless you, and we appeal to all men of good- will to join you in a spirit of brotherhood. For, if the new name for peace is development, who would not wish to labor for it with all his powers? Yes, we ask you, all of you, to heed our cry of anguish, in the name of the Lord. From the Vatican, on the feast of Easter, the twenty-sixth day of March in the year one thousand nine hundred and sixty-seven. Paul PP. VI FOOTNOTES 1. Cf. Acta Leonis XIII, Vol. XI (1892), pp. 97- 148. 2. Cf. Acta Apostolica Sedis. 23 (1931), pp. 177- 228. 3. Cf. A.A.S. 53 (1961), pp. 401-64. 4. Cf. A.A.S. 55 (1963), pp. 257-304. 5. Cf. in particular the radio message of June 1, 1941, for the 50th anniversary of “Rerum Novarum,” in A.A.S. 33 (1941), pp. 195-205; Christmas radio message of 1942, in A.A.S. 35 (1943), pp. 9-24; address to a group of work- ers on the anniversary of “Rerum Novarum,” May 14, 1953, in A.A.S. 45 (1953), pp. 402-8. 6. Cf. Encyclical “Mater et Magistra,” May 15, 1961; A.A.S. 53 (1961), p. 440. 7. Gaudium et Spes, Nn. 63-72; A.A.S. 58 (1966), pp. 1084-94. 8. Motu Proprio Catholicam Christi Ecclesiam, Jan. 6, 1967, A.A.S. 59 (1967), p. 27. 9. Encyclical “Rerum Novarum,” May 15, 1891, Acta Leonis XIII, Vol. XI (1892), p. 98. 10. Gaudium et Spes. N. 63, Sec. 3. 11. Cf. Luke vii, 22. 12. Gaudium et Spes, N. 3, Sec. 2. 13. Cf. Encyclical "Immortale Dei,” Nov. 1, 1885: Acta Leonis XIII, Vol. V (1885), p. 127. 14. Gaudium et Spes, N. 4, Sec. 1. 15. L. J. Lebret, O.P., “Dynamique Concrete du Developpement,” Paris: Economie et Human- isme, Les Editions Ouvrieres, 1961, p. 28. 16. II Thessalonians, iii, 10. 17. Cf., e.g., J. Maritain, “Les Conditions Spirit- uelles du Progres et de la Paix,” in “Ren- contre des Cultures a L’UNESCO sous le Signe du Concile Oecumenique Vatican II,” Paris: Marne, 1966, p. 66. 18. Cf. Matthew, v, 3. 19. Genesis, 1, 28. 20. Gaudium et Spes, N. 69, Sec. 1. 21. I John, iii, 17. 22. De Nabuthe, C. 12, N. 530, (P.L. #14, 747) Cf. J.-R. Palanque; “St. Ambroise et L'Empire Ro- main,” Paris: De Boccard, 1933, pp. 336-f. 23. Letter to the 52d session of the French Social Weeks (Brest, 1965), in “L’Homme et la Revo- lution Urbaine,” Lyons, Chronique Sociale, 1965, pp. 8 & 9. Cf. L’Osservatore Romano, July 10, 1965; Documentation Catholique, Vol. 62, Paris, 1965, Col. 1365. 24. Gaudium et Spes. N. 71 Sec. 6. 25. Ibid., N. 65, Sec. 3. 26. Encyclical “Quadragesimo Anno,” May 15, 1931, A.A.S. 23 (1931) p. 212. 27. Cf., e.g., Colin Clark, “The Conditions of Economic Progress,” 3d Ed., London; Macmillan & Co., and New York: St. Martin’s Press, 1960, pp. 3-6. 28. Letter to the 51st session of the French So- cial Weeks (Lyons, 1964), in “Le Travail et les Travailleurs dans la Societe Contemporame,” Lyons, Chronique Sociale, 1965, p. 6. Cf. L’Os- servatore Romano, July 10, 1964, Documenta- tion Catholique, Vol. 61, Paris, 1964, Col. 931. 36 29. Cf., e.g., M.-D. Chenu, O.P., “Pour Line Theologie du Travail,” Paris: Editions du Seuil, 1955, Eng. Tr.- “The Theology of Work: An Exploration,” Dublin: Gill & Son, 1963. 30. “Mater et Magistra,” A.A.S. 53 (1961), N. 423. 31. Cf., e.g., 0. Von Nell-Breuning, S.J., “Wirt- schaft und Gesellschaft,” Voi. 1: Grundfragen, Freiburg: Herder, 1956, pp. 183-84. 32. Ephesians, iv, 13. 33. Cf., e.g., Bishop Manuel Larrain Errazuriz of Talca, Chile, “Lettre Pastorale sur le De- veloppement et la Paix.” Paris: Pax Christi, 1965. 34. Gaudium et Spes, N. 26, Sec. 4. 35. “Mater et Magistra,” A.A.S. 53 (1961), P. 414. 36. L’Osservatore Romano, Sept. 11, 1965; Docu- mentation Catholique, Vol. 62, Paris, 1965, Col. 1674-75. 37. Matthew, xix, 16. 38. Gaudium et Spes, N. 52 Sec. 2. 39. Cf., Ibid., N. 50-51 & Note 14; & N. 87, Secs. 2 & 3. 40. Ibid., N. 15, Sec. 3. 41. Matthew, xvi, 26. 42. Gaudium et Spes, N. 57 Sec. 4. 43. Ibid., N. 19, Sec. 2. 44. Cf., e.g., J. Maritain, “L’Humanisme Inte- gral,” Paris: Aubier, 1936. Eng. Tr.: “True Hu- manism,” London: Geoffrey Bles, and New York: Charles Scribner’s Sons, 1938. 45. H. de Lubac, S.J., “Le Drame de L’Humanis- me Athee,” 3d Ed., Paris, Spes, 1945, P. 10., Eng. Tr. “The Drama of Atheistic Humanism," London: Sheed & Ward, 1949, p. 7. 46. Pensees, Ed. Brunschvig, N. 434, Cf. M. Zundel, “L’Homme Passe L’Homme,” Le Caire, Editions du Lien, 1944. 47. Address to the representatives of non-Chris- tian Religions, Dec. 3, 1964, A.A.S. 57 (1965), p. 132. 48. James, ii, 15-16. 49. Cf. “Mater et Magistra,” A.A.S. 53 (1961), pp. 440-f. 50. Cf. A.A.S. 56 (1964), pp. 57-58. 51. Cf. “Encicliche e Discorsi di Paolo VI,” Vol. IX, Roma, Ed. Paoline, 1966, pp. 132-136, Docu- mentation Catholique, Vol. 43, Paris, 1966, Col. 403-406. 52. Cf., Luke, xvi, 19-31. 53. Gaudium et Spes, N. 86 Sec. 3. 54. Luke, xii, 20. 55. Message to the world, entrusted to journal- ists on Dec. 4, 1964, Cf., A.A.S. 57 (1965), p. 135. 56. Cf., A.A.S. 56 (1964), pp. 639-f. 57. Cf., Acta Leonis XIII, Vol. XI (1892), p. 131. 58. Cf., Ibid., p. 98. 59. Gaudium et Spes, N. 85 Sec. 2. 60. Cf., Encyclical “Fidei Donum,” April 21, 1957, A.A.S. 49 (1957) p. 246. 61. Matthew, xxv, 35-36. 62. Mark, viii, 2. 63. Address of John XXIII upon reception of the Balzan Prize for Peace, May 10, 1963, A.A.S. 55 (1963), p. 455. 64. A.A.S. 57 (1965), p. 896. 65. Cf., Encyclical “Pacem in Terris,” April 11, 1963, A.A.S. 55 (1963), p. 301. 66. A.A.S. 57 (1965), p. 880. 67. Cf., Ephesians, iv, 12; Lumen Gentium, N. 13. 68. Cf., Apostolicam Actuositatem, Nn. 7, 13 & 24. 69. Luke, xi, 9. 37