Gaudium Et Spes - Constitución pastoral sobre la Iglesia en el mundo actual

Documents of the Second Vatican Council

by Second Vatican Council, Pope Paul VI

Gaudium et Spes, the Pastoral Constitution on the Church in the Modern World, was one of the chief accomplishments of the Second Vatican Council. The document was approved by a vote of 2,307 to 75 of the bishops assembled at the council, and was promulgated by Pope Paul VI on December 7, 1965, the day the council ended. As is customary with Catholic documents, the title is from the first sentence and means "Joy and Hope" in Latin. The document was not drafted before the council met, but arose from the floor of the council and was one of the last to be promulgated. This document alone embodies the spirit that arose from the bishops, who for the first time saw people at the heart of the church. The previous Vatican Council in 1869-1870 had tried to defend the role of the church in an increasingly secular world. This council sought the church to embrace this world and praised many of the good things in the world outside. One of the cardinals, Leo Joseph Suenens of Belgium urged the council to take on social responsibility for Third World suffering, International peace and war, and the poor. Pope John XXIII, who was deathly ill at the time, was forced to watch the proceedings on closed circuit television. He was too sick to attend, and died within months. He is said to have accepted that finally the fathers understood what this council was for. Contents - The numbers given correspond to section numbers within the text. Gaudium et Spes was promulgated by Pope Paul VI Preface (1-3) The Situation of Men in the Modern World (4-10) Part 1: The Church and Man's Calling (11-45) The Dignity of the Human Person (12-22) The Community of Mankind (23-32) Man's Activity Throughout the World (33-39) The Role of the Church in the Modern World (40-45) Part 2: Some Problems of Special Urgency (46-93) Fostering the Nobility of Marriage and the Family (47-52) The Proper Development of Culture (53-62) The Circumstan

Genres: Theology, Religion, Catholic, Christianity, Spirituality, Christian, Nonfiction

128 pages, Unknown Binding

First published January 1, 1965

About the author

The Second Vatican Council (Latin: Concilium Oecumenicum Vaticanum Secundum, informally known as Vatican II) addressed relations between the Roman Catholic Church and the modern world. It was the twenty-first ecumenical council of the Catholic Church and the second to be held at Saint Peter's Basilica in the Vatican. The council, through the Holy See, formally opened under the pontificate of Pope John XXIII on 11 October 1962 and closed under Pope Paul VI on the Feast of the Immaculate Conception on 8th December 1965.

Several changes resulted from the council, including the renewal of consecrated life with a revised charism, ecumenical efforts towards dialogue with other religions, and the call to holiness for everyone including the laity, according to Pope Paul VI "the most characteristic and ultimate purpose of the teachings of the Council".

According to Pope Benedict XVI, the most important and essential message of the council is "the Paschal Mystery as the center of what it is to be Christian and therefore of the Christian life, the Christian year, the Christian seasons". Other changes which followed the council included the widespread use of vernacular languages in the Mass instead of Latin, the subtle disuse of ornate clerical regalia, the revision of Eucharistic prayers, the abbreviation of the liturgical calendar, the ability to celebrate the Mass versus populum (with the officiant facing the congregation), as well as ad orientem (facing the "East" and the Crucifix), and modern aesthetic changes encompassing contemporary Catholic liturgical music and artwork, many of which remain divisive among the Catholic faithful.

Reviews

[booklady · Rating 4 out of 5]

I am sure I read this at some time in the past, but it was ages ago. Read this time as assignment for Carmelite formation. I'm light of all that has transpired since the Council closed over 50 years ago the words sometimes seemed optimistically naive and other times prophetic, even if not the way in which the writers intended. A holy, faithful, well-catechized Catholic laity are needed now more than ever.

[Danna · Rating 4 out of 5]

Wonderful. Very fortifying to read & know the Church stands for such goodness.

[booklady · Rating 5 out of 5]

Gaudium et Spes or the "Pastoral Constitution on the Church in the Modern World", was the Second Vatican Council's response to the horrors the world had witnessed up to the early 1960s when it was published. Gaudium is the longest of the four constitutions produced by this Council and one of -- if not the longest -- document overall. In describing the relationship of the Church, the People of God, to the modern world, understandably there is a lot to say.

Gaudium approaches the monumental task of reconciling the two proverbial 'cities', i.e., the City of God and the city of the world in the opening words of the Preface: 'The joys and the hopes, the griefs and the anxieties of the men of this age, especially those who are poor or in any way afflicted, these are the joys and hopes, the griefs and anxieties of the followers of Christ.'

Indeed, were it not so, the Church would have no purpose; there would be no need for Her, much less this Constitution. 'Inspired by no earthly ambition, the Church seeks but a solitary goal: to carry forward the work of Christ under the lead of the befriending Spirit. And Christ entered this world to give witness to the truth, to rescue and not to sit in judgment, to serve and not to be served.' (paragraph 3)

The Constitution consists of an introduction and two main parts. The Introduction establishes the anguished condition of humanity today despite all the so-called modern technologies which were supposed to bring suffering mankind relief, aide or at the minimum, change.

Part One delves into the vocation each of us have by virtue of being human beings created by God. We have dignity as such and we certainly share in a portion of His Intellect, Truth and Wisdom; yet we are also sinners facing the mystery of Death. Each of these areas are explored along with the excellence of the Freedom He has given us. There is also a fascinating discussion on Atheism and our responsibility as Catholic Christians to live lives worthy of our Faith that we might be true witnesses for Christ. 'Believers can have more than a little to do with the birth of atheism. To the extent that they neglect their own training in the faith, or teach erroneous doctrine, or are deficient in their religious, moral or social life, they must be said to conceal rather than reveal the authentic face of God and religion.' (paragraph 19)

There are four chapters in the first part. In the first, the individual is the focus, then the emphasis shifts from that one person, to his/her relationships with those outside. In the third chapter, the perspective is humanity's activity in the universe at large. The fourth chapter examines the role of the Church in the world. And here the Church shepherds wax most eloquent. For example:

'The Church truly knows that only God, Whom she serves, meets the deepest longings of the human heart, which is never fully satisfied by what this world has to offer.'

'Man is constantly worked upon by God's spirit, and hence can never be altogether indifferent to the problems of religion.'

'Whoever follows after Christ, the perfect man, becomes himself more of a man.'

'By no human law can the personal dignity and liberty of man be so aptly safeguarded as by the Gospel of Christ which has been entrusted to the Church.' (paragraph 41)

Part Two deals with urgent problems besetting the modern age such as: the dignity, sanctity and holiness of marriage and the family; cultural, political and economic changes/issues; peace, the arms race and the avoidance of war; and the complexity of the international community.

Gaudium concludes with a discussion of the role of individual Christians and local churches to draw from the wealth of historic informational teaching in carrying Christ's message to the larger world today.

For anyone who has any thoughts...doubts...or accusations about how the Church sees Herself and what She thinks are her responsibilities to a suffering humanity in this day and age--and in turn what are ours to Her.

Most highly recommended!

[Ashley]

This encyclical slaps

[Tom Willis · Rating 5 out of 5]

Gaudium et Spes is another document from the Second Vatican Council I find to be particularly farsighted and incredibly underrated. It works toward cementing the Church as a bastion of respect for human dignity and liberty. But it is distinguished from other unused conciliar documents in that it would be of particular use to the laity, as opposed to the clergy, in expressing the truths and wisdom of the Catholic faith. I speak in reference to the documents exposition on how a Catholic business ought to function.

What is more amazing is how, in addressing some ostensibly secular pursuits like economics, the document never strays from the origin of justice, Christ. Everything is rooted in the dignity of the human being as a child of God. The “right of workers freely to from associations and represent themselves” comes from their “basic rights,” and not a political ideology oriented against the wealthy or powerful. Man’s role in society, and his right to just treatment is rooted in God’s gift of creation to all of mankind. This moral system has not been plucked from the air to suit the purposes of the Council Fathers, but rather is a logical extension of the beliefs of the Church and the teachings of Christ.

The document says what the Faith means for the daily lives of everyone, and especially for those in positions of power. Baptism, after all, confers responsibilities on the baptized to live according to the law of Christ, and “the more the power of men and women increases, the greater becomes their individual and collective responsibility”. Thus is the Church justified in demanding that governments work toward and educated citizenry and uphold or encourages programs of social service, and at the same time insist that “public authority should ensure that nobody misuses private property contrary to the common good”.

In one of its more historically intriguing sections, the document “calls for the establishment of a universal public authority, recognised by all, which will possess the effective means on behalf of all to safeguard security, the observance of justice, and respect for rights” (82). What makes this interesting is that this is, more or less, the role the Church of Rome played from the dark ages through the Renaissance period. Here the Church calls again for the establishment of an international go-between, and at the same time essentially surrenders any claims she herself might make to that role. Rome recognizes her new, albeit lamented, position in the international sphere, and rather than playing ‘sore loser’ chooses to call for something to take up her former burden, which now lies - United Nations notwithstanding - abandoned by the wayside.

This perspective embodies the path apparently set by Vatican II - the Church must now ask “what can we do with what we have?” She cannot isolate herself from the new global paradigm, resentful of the loss of her former glory. The mandate of the Church is apostolic, whatever her environment. Gaudium et Spes is an expression of that apostolic mandate, and a plan for how it should be lived in the 21st century and beyond.

[Anna Elissa · Rating 4 out of 5]

Insightful, almost prophetic document. I skipped the part about economic problems since they didn't really interest me. But I chewed through all of Part I (on man, his dignity, his activities, and his role in the world) and a bit of Part II (marriage and culture). Always remember that this is a pastoral constitution, not a dogmatic one. So it is not its place to change an existing dogma (not that it can anyway) or add a new one. Read with a heart and mind enlightened by faith, and you won't find anything contrary to the everlasting Teaching and Traditions of the Church. I still don't get why unfaithful Catholics like to mention "the spirit of Vatican II" to justify their unfaithfulness. I don't get what this "spirit" is and I don't see it reflected in the official documents at least.

[Samantha B]

(I did, in fact, finish this yesterday, and yes, that feels amazing...I didn't review it yesterday because I stayed up until 2 am this morning. XD)

Basically the foundation of the Church's social teaching, first going over how the Church relates to society, and then doctrine in various areas from the family to just war. Excellent overview.

[aryssa · Rating 5 out of 5]

I'm deciding not to write a review of this. Read it. Do something to clean yourself of the residue of evil. Love God. Be loved by God. Love other people from that place.

[Evan Beacom · Rating 5 out of 5]

Excellent constitution you've got there. First half is especially rich. Good medicine for post-modern man.

[Brian · Rating 5 out of 5]

As a "book", this is a good read. If anyone has ever doubted that the Church actually understands humanity or the world, they obviously have never read this "book"

[HardWorkofSanctification · Rating 4 out of 5]

This is more or less the things I got from Gaudium et spes.
• The Church offers her assistance to mankind, a solution to mankind’s anxiety of life
and the eternal question - what is it all about
• We live in a world well advanced,richer than before, and yet poverty exists,
technological development has lead to a possibility of mutual atomic anihilation, and
man, searching for a better world, has forgotten the inner world. Man is placed
between hope and anxiety and hence torn apart.In this developmental chaos, men are
unable to see which way society should go, and gets analysis paralysis.
• Intellectual formation is more and more based on math and natural sicences, man
has dominion over technology, art, history, biology, psychology etc. Everything is
now faster, even history, and the way humans live has changed – from static to
dynamic. As a consequence of the change of outlook, new problems have arisen.
Men migrate and change the manner of life. And yet authentic personal relationships
are lacking and growth as a person isn’t happening as fast.
Old values are questioned by young people who want to participate in society faster.
Growing amount of people are abandoning religion. This shakes foundation of many
people and they struggle to stand.
On this earth the kingdom of God is present, yet in mystery, but it will be revealed fully when the Lord returns. Dignity of human person and human community, and profound meaning of human activity lays a basis for viewing the relationship between Church and the world.

• Only by mystery of the Word incarnate is the light shed on the puzzle that man is to
himself. Christians are to fight evil through paschal mystery and Christ’s
incarnation. Only through Christ do mysteries of man, death and pain become
meaningful; without Christ we can do nothing and become overwhelmed by them.
Even though people today are confused by the changing world and blinded by
practical materialism, Christ still has died for them and so he is the one
who can show them their supreme destiny and value they possess as
human beings.
• People are not just to escape world, they are to be present in politicsa
and be participators in politics, being the light in the world.

• Human family is damaged by free love of hippies, polyamory, economic problems etc. but this just reveals the profound nature of family. Family is a path to salvation and holiness, and parents are responsible for education of children they beget, which also gives them meaning. Children however also contribute to the holiness of parents. Love involves the giving of the whole person, so both priests and married strive towards the same goal – mutual and total love and goal for holiness of love, and glorifying of Creator by their God given task.

• Church interprets the signs of times and also how a family should be ordered. While the above mentioned difficulties may make some relationships strained, one shoudn’t resort to abortion or other abominations for the sake of pure pleasure – marriage is not only for procreation, and not only for pleasure.

• Nature and culture are connected. Development of world leads to development, and sometimes erosion of culture. The question arises about how culture should be preserved while the society is developing. Art and sciences can motivate human family to understand truth, goodness and beauty better. Some sciences overestimate their ability to reach truth through their methods alone. Development of culture should be met with adjusting preaching of Gospel so it is also understood by this generation. But faith and reason are the two orders of knowledge, not just reason. It makes me wonder how the development of poorer nations, mentioned in the end of Gs, can be done without completely ruining their culture and making them into typical liberal Westerners.

• People should be educated within the culture, but also the working conditions for those with lesser opportunities should be considered. It is sabbath for man, not man for sabbath problem. Both body and soul should be fortified during their ever increasing leisure. Faith should live with the union of the men of their time and should strive to understand their way of thinking and judging, to keep pace with constantly developed world, to be able to present Gospel to men of the current world.
• Many people in economically advanced areas are permiated by economic way of thinking and have little concern for the poor. As people work to live and don’t live to work, the rights of workers should be secured and unions should be suppoerted – especially to avoid paying an unfair wage, which is one of the sins that screams out to heaven.

[Zachary · Rating 5 out of 5]

It is difficult to overstate how momentous Gaudium et spes, or the Pastoral Constitution on the Church in the Modern World, was when published in 1965. The constitution was the last document issued by the Second Vatican Council (1962-65) and marked the first time an ecumenical council ever addressed itself explicitly to the entire world. It also transformed the way the Church understood its role in relation to the world, and especially in relation to modernity, with which the Church had previously seen itself in perpetual conflict. In addition to the mission of the Church in the world, the constitution covers a broad array of topics: it provides a distinctive hermeneutics of modernity, offers an account of the human person and her capabilities and ends, and stipulates principles of moral action in relation to marital life, the family, culture, economic and social life, the political community, and international relations. The constitution is divided into two coequal parts: the first broadly characterizes the mission and role of the Church in the world, and the second employs this framework to address specific moral problems in modernity. All in all, Gaudium et spes represents an attempt by the Church to fully confront and embrace aspects of the modern world. As such, it completely reoriented the posture of the Church toward life outside of it and determined the character and tone of Catholic social doctrine for decades to come.

Apart from its pronouncements on specific moral issues, Gaudium et spes exhibits and expands upon several important themes prominent in mid-century Roman Catholic discourse. First, while the constitution does not entirely dispense with a natural law framework, it does not exclusively rely on natural law principles to articulate its conclusions. This differentiates it from earlier encyclicals that treat Catholic social doctrine. While the natural law framework was (and still is) useful to popes in their efforts to communicate with all human persons (and not just the faithful), since all humans are by nature rational and hence can discern basic natural law principles, it often went hand in hand with a lack of historical awareness and a rather static, essentialist metaphysics. Furthermore, the near-exclusive reliance on the natural law to articulate Catholic social doctrine alienated it from Scripture in a manner later deemed inadequate. Gaudium et spes by no means dispenses with the natural law entirely, especially when it comes to marital and family life and its defense of just war doctrine. Yet it also, and perhaps more frequently, invokes Scriptural themes and imitatio Christi to defend and contextualize its claims. In this way, the Council draws on multiple sources in order to speak to a diverse audience that includes Catholics and non-Catholics, Christians and non-Christians; it consequently works with pluralism at the level of moral value with an eye to the pluralist composition of its audience.

Another important theme in the constitution is its repeated critique of what is sometimes called the two-planes theory of the spiritual and temporal realms. There are cruder and subtler versions of this theory, which most simply posits a distinction, but not separation, between the spiritual, supernatural realm of the Church and the temporal, natural realm of secular institutions and associations (like the state). Gaudium et spes takes aim at an overly spiritualist, otherworldly version of this theory that devalues human action in the temporal realm and effectively privatizes the Christian life. To the contrary, the Council stresses that Christians have responsibilities to fellow humans that they cannot overlook and must, for the sake of love and justice, fulfill. The Council effectively embraces the idea of the Kingdom of God as “already but not yet” manifest on earth: “While earthly progress must be carefully distinguished from the growth of Christ’s kingdom, to the extent that the former can contribute to the better ordering of human society, it is of vital concern to the Kingdom of God” (39). To be sure, the Council does not entirely dispense with the two-planes theory; Gaudium et spes does not erase the distinction between Church and world and, as natural law political theory would have it, affirms the relative autonomy of the political sphere insofar as it has its own laws, values, and moral principles proper to it (36, 76). At the same time, the Council nevertheless insists that out of the “religious mission” conferred on the Church by Christ “comes a function, a light and an energy which can serve to structure and consolidate the human community according to the divine law.” Thus, when circumstances demand it, the Church “can and indeed should initiate activities on behalf of all men, especially those designed for the needy” (42).

A third core theme of Gaudium et spes that echoes its rejection of an overly spiritualist conception of the mission of the Church is its concern for the whole person and what it calls her “integral vocation” (57). In part, this concern stems from the constitution’s hermeneutics of modernity: the Council takes stock of the “signs of the times” and concludes that “the modern world shows itself at once powerful and weak, capable of the noblest deeds or the foulest; before it lies the path to freedom or to slavery, to progress or retreat, to brotherhood or hatred” (9). The modern world is therefore “imbalanced,” and this imbalance is ultimately rooted in an imbalance “in the heart of man” (10). Because human individuals and societies are not whole, i.e. because they are “imbalanced,” they need an integration that the Church can help provide. Yet this “integral perfection of the human person” can only be achieved by way of an adequate theological anthropology (59).

Gaudium et spes sketches such an anthropology in its first chapter. In brief, the Council states that the human person: is social by nature, and hence situated in various communities; is, due to sin, often inclined toward evil; is made of body and soul, but nevertheless one; has certain material needs, to whose fulfillment she has natural rights; can know reality, even if certitude about reality is obscured by sin; can, with the the help of the Holy Spirit, “come by faith to the contemplation and appreciation of the divine plan” (15); can, via conscience, detect the law of God and therefore live by objective norms of morality; enjoys freedom, even if that freedom stands in need of divine grace; has natural rights to choose a way of life and found a family, as well as to education, employment, respect, appropriate information, privacy, and religious liberty; is created in the imago Dei, which confers upon her the utmost dignity; and is called to communion with God by God, in whom she has her final end. This is but a sketch that fails to incorporate all that the constitution has to say about the human person, but it offers a sufficiently clear idea that, for the Council, humans are complex and multifaceted creatures to whom the Church must minister in their existential entirety. While the Church is especially and appropriately concerned with the supernatural end of the human person, it is not exclusively preoccupied with the final destination of her soul.

One last theme critical to Gaudium et spes is its attentiveness to history and the historicity of the Church itself. This, too, marks a notable departure from pre-conciliar ecclesial discourse. The prevalence of this theme in the constitution operates at several levels. At one level, the Council concedes that the Church has learned from historical experience: “The Church herself knows how richly she has profited by the history and development of humanity” (44). The histories of civilizations, the sciences, and various cultures have helped reveal hitherto unknown or obscure aspects of human nature and, as such, have benefited the Church in its ministry toward the faithful. At another, related level, the constitution claims that history has also helped the Church articulate what its role should be in the world: in this reflection, the Church “always has great need of the ripening which comes with the experience of the centuries” (43). This concession is especially salient in view of just how revolutionary Gaudium et spes is in its description of the Church’s role in the modern world when compared to the Church’s defensive posture toward modernity for most of the prior century. At a third level, the Council admits that in the Church’s own history, it has not always lived up to the moral demands of the Gospel. The constitution states that the Church “is very well aware that among her members, both clerical and lay, some have been unfaithful to the Spirit of God during the course of many centuries.” It is important for the Church to be conscious of these “defects” in its history and, to the extent that they persist in the present, “struggle against them energetically, lest they inflict harm on the spread of the Gospel” (43). Finally, at a fourth level, the motivation behind the constitution—and the entire Second Vatican Council—stems from the particular historical situation of modernity. It is on account of this historical situation that the Church must rearticulate its role in the modern world in addition to its doctrinal stances on historically conditioned moral problems (like the exploitation of industrial labor, unequal worldwide economic development, and nuclear proliferation, to name just a few).

[Vicente · Rating 5 out of 5]

Gaudium et Spes (The Joys and Hopes) is a pastoral constitution (Papal encyclical) promulgated by Pope Paul IV on December 7th, 1965. It offers a general and global outline addressing the joys and hopes, griefs and anxieties of men of this age. Pope Paul VI prophetically speaks into many issues we still have 60 years later, and the modern Christian would do well to heed the timeless wisdom he offers.

Gaudium et Spes has formed my conscience, empowered me with church teaching, and challenged me to be a better human being. Pope Paul VI's perspectives have supplemented and reinforced many of the actions and decisions I have seen lived out by my parents, praise God, and I take comfort in knowing I can find such parental authority and guidance elsewhere.

Pope Paul VI begins with an introduction to present circumstances, changes, and issues for mankind. In part 1 he breaks down the fundamental questions of who is man, why is he here, what does he find himself doing, and what does the Church have to say about mankind. In part 2 he delves into urgent issues of those times, including concerns about fostering marriage and family, culture, economic and social life, politics, and peace.

I personally appreciated his broad discussion of topics, including (in no particular order): discord in the world, imbalance between practicality and efficiency, problems with power, poverty, illiteracy, freedom, slavery, diverse ideologies, atheism, the demands of moral conscience, population control and abortion, family, marriage, dating, anti-life & culture of death, leisure, education, arts and artisans, dignity of work, labor laws, equity for women, unions, ownership, public authority, voting, justice, rights, equity, solidarity, subsidiarity, and nuclear warfare.

Here's my quick outline of it, simplified to make it easier to remember and for quick reference. Another way of quickly remembering it is 3-4-5: 3 parts (including the intro), 4 chapters in part 1, 5 chapters in part 2.

Intro: Current Situation - what are the many changes in the world, and the effects that spiritual agitation has on man's religious life

Part I: The Church & Man's Calling
1. Human Dignity - who we are
2. Human Community - why we are here
3. Human Activity - what we do
4. Church's Role in Modern World - what the Church has to say

Part II: Urgent Problems Now
1. Marriage & Family - how to foster the nobility of marriage and family
2. Culture - how to properly develop culture given current circumstances, basic principles, and urgent duties of Christians
3. Economic & Social Life - how to develop economic and social life given basic economic and social principles
4. Politics - how to establish the life of political community, and how it collaborates with the Church
5. Peace - how to foster peace, avoid war, and promote an international community of nations.

[Filip · Rating 5 out of 5]

Gaudium et Spes is defining document of Second Vatican Council and it is one of the best. At least in category of catholic social teaching it is one of the best documents out there. It is longest document and it covers wide range of topics, from human inginuity, positive and negative sides of progess, human dignity, war and nuclear arming, role of faith in modern world, problems of atheism and more. While reading it I just couldn't agree with everything. It is just so fascinating and inspireing.

With it I finished reading all of the documents of Second Vatican Council. I think I understand Catholic church a little bit more today. It tried to be a more open and inclusive in all the human fields, to answer new challenges and new oportunities for the Church. But I can't feel that in the same time council created more than a few problems and i stress it is not problem of an council who was inspired by Holy Spirit. The main problem of documents are they are written as long essays and there can be more than one interpretation of what is written. This way it can be explained why Poland (led by Wojtyla who undrestood the council well) is still strongly catholic country and by contrast Ireland was for more than 1400 years catholic fortress was pretty much secularised in extremly short time after vatican 2 (I dont know who led the church in Ireland in that time but he will answer to God). Second problem is council fathers really overestimated vitality of the catholic faith. They were overly optimistic and they changed almost every bit of catholic life almost over night and laity was not prepared for that at all. Faith started to cold down in the west almost emedietly after the end of the council and if you add massive changes in the society in the wake of sexual revolution and counterculture of the 60-is you know you will have major problems. Church stood the test of times and she will survive this also. God bless!

[Julio Mora · Rating 4 out of 5]

Una de las constituciones pastorales más importantes del Concilio Vaticano II, plantea una nueva postura y enfoque de la Iglesia hacia la sociedad contemporánea, abriéndose a compatibilizar la Verdad entregada por la fe y las enseñanzas del Evangelio con lo alcanzado por las ciencias y el humanismo, en particular las ciencias sociales (antropología, política, sociología, etc.).

En esta Constitución Pastoral, mediante una mirada simplificada y general de la antropología cristiana y las transformaciones ocurridas en los últimos siglos, se analiza al Hombre como ente racional y moral en constante desarrollo, y miembro activo de una sociedad. A partir de esto se plantea que el ser humano debe tener siempre como meta el Bien Común, y es una obligación moral del cristiano, que respetando la dignidad de toda persona y superando toda ética individualista, se entregue en pro de avanzar hacia la justicia social.

Entre los temas abordados, se encuentran los cambios sociales y morales del último siglo, el matrimonio y la familia en el mundo actual, el respeto por la vida humana, la promoción y respeto de la cultura y su diversidad, la dignidad en el trabajo, el desarrollo económico bajo el control y puesto al servicio del Hombre, entre otros.

Todo lo expuesto en esta Constitución Pastoral resume lo logrado por la Iglesia, principalmente, desde a mediados del siglo XIX con la nueva perspectiva del "catolicismo social" y el paso de una moral individual (y su casuísmo) hacia una moral social, aceptando y valorando la apertura del mundo y el desarrollo de las ciencias.

Para los interesados en el catolicismo social, el humanismo cristiano o la Doctrina Social de la Iglesia, esta lectura de fácil comprensión es un buen punto de partida para introducirse en estos temas.

[Giorgio Lazzarotti · Rating 5 out of 5]

La costituzione pastorale si articola in due sezioni principali: dopo aver esposto nella prima i principi fondamentali che animano la missione della Chiesa nel mondo, corrispondente alla piena promozione della persona e della società umana verso la realizzazione del mistero salvifico-comunionale di Dio-Trinità, nella seconda si affrontano alcune tematiche concrete e urgenti.

[Zachary Chandler · Rating 5 out of 5]

Before condemning the Church outright for the misdeeds of a few evil men, I wish more people would take the time to actually read Catholic Social Teaching like this.

[Štefan Moravčík · Rating 5 out of 5]

Kludne by som tuto konstituciu zaradil medzi najlepsie “vizionarske” (slovami laikov) knihy. Hoci niektore veci nie su uplne zasadene v sucasnosti, je ich minimum a su stale a stale aktualne. Ak niekto povie, ze potreby dnesnej doby sa za 50 rokov zmenili, po precitani tejto konstituciu zisti, ze ani nie.

[Marcos Junior · Rating 3 out of 5]

Um dos documentos fundamentais do Concílio Vaticano II, que pretendia adaptar a forma de passar catolicismo para a modernidade. Trata principalmente da relação da Igreja com o mundo moderno.

[Paul · Rating 3 out of 5]

Wrapping up my reading of Vatican II constitutions. This one I thought focused too much on a utopia in society versus salvation and the Kingdom of God as being in the world but not of the world.

[Janet · Rating 3 out of 5]

Still so relevant even though it was written 55 years ago.

[Robert · Rating 5 out of 5]

Prophetic when it was written, and today a reminder of what it means to be a Catholic in The Post-Modern World.

[George Dziuk Jr · Rating 5 out of 5]

Given the time this was written in, the subject matter, and the context, it is a fantastic read for me.

[Angela · Rating 4 out of 5]

While I was reading Compendium of the Social Doctrine of the Church, it made many references to this one. Clearly it meant this one would have to be next. If I had known better, I would've read Gaudium et Spes first. This is more an "introduction" to the larger work, but that doesn't make it any less important.

I consider this one line the entire purpose of the document:

The council brings to mankind light kindled from the Gospel, and puts at its disposal those saving resources which the Church herself, under the guidance of the Holy Spirit, receives from her Founder. For the human person deserves to be preserved; human society deserves to be renewed. Hence the focal point of our total presentation will be man himself, whole and entire, body and soul, heart and conscience, mind and will.

And it does: It talks of human dignity, community, and literally the meaning of life. It talks of our unceasing need to stop war and bring peace to the world. It discusses the role of the Church itself, not as a political entity but one meant to serve for the betterment of mankind.

It gets political at the end, much like the Compendium, which I have trouble understanding. Because in the end, as it states, we are "to serve the men of the modern world with mounting generosity and success." Hopefully, at least.

[Andrew Mattice · Rating 5 out of 5]

This encyclical really kicks. I would highly recommend it to Catholics and non-Catholics. It is very enlightening for three pressing questions:
1) What are the social teachings of the church for the modern age?
2) why are these the teachings?
3) how do I enact these teachings in my life?

The introduction and part one in particular are excellent. The second part is useful but drags towards the end.

[Ce · Rating 5 out of 5]

GS 24 lead me to this lecture and I couldn't be disappointed! There is so much to learn and I almost regret that we never read this during school years. The way it covers so many topics is just wonderful!

[Caitlin · Rating 3 out of 5]

Read for faculty discussion. Really helpful to hear about the background of this document and how it was created from my colleagues. Just another piece in my developing understanding of the Catholic Church!