Lateran-Verträge zwischen dem Heiligen Stuhl und Italien 1

Ausgewählte Dokumente zu

„die Außen- und Friedenspolitik des Heiligen Stuhls“

Ralf Rotte

Lateran-Verträge zwischen dem Heiligen Stuhl und Italien

vom 11. Februar 1929

(Auszüge)

Vertrag zwischen dem Heiligen Stuhl und Italien

Im Namen der allerheiligsten Dreifaltigkeit!

Ausgehend davon, dass der Heilige Stuhl und Italien es für richtig erachtet haben, jeden Grund des zwischen ihnen bestehenden Zwiespalts dadurch zu beseitigen, dass sie eine endgültige Regelung ihrer gegenseitigen Beziehungen vornehmen, die der Gerechtigkeit und der Würde der beiden Hohen Vertragsparteien entspricht und dem Heiligen Stuhle eine dauernde tatsächliche und rechtliche Lage verbürgt, welche ihm Gewähr für die völlige Unabhängigkeit bei der Erfüllung seiner hohen Aufgabe in der Welt bietet, und die es so dem Heiligen Stuhle ermöglicht, seinerseits die im Jahre 1870 durch die Einverleibung Roms in das Königreich Italien unter der Dynastie des Hauses Savoyen entstandene „Römische Frage“ als endgültig und unwiderruflich beigelegt anzuerkennen; dass ferner dem Heiligen Stuhle zur Sicherstellung völliger und sichtbarer Unabhängigkeit eine unstreitige Souveränität auch auf internationalem Gebiet verbürgt werden muss, und sich daraus die Notwendigkeit ergeben hat, unter besonderen Bedingungen die Vatikanstadt zu schaffen und das volle Eigentum sowie die ausschließliche und unumschränkte souveräne Gewalt und Jurisdiktion des Heiligen Stuhles über sie anzuerkennen; haben Seine Heiligkeit Papst Pius XI. und seine Majestät Victor Emmanuel III., König von Italien beschlossen, einen Vertrag einzugehen (...)

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Art. 1

Italien erkennt an und bestätigt aufs neue den durch Art. 1 der Verfassung des Königreiches vom 4. März 1848 geheiligten Grundsatz, wodurch die katholische, apostolische und römische Religion die einzige Staatsreligion ist.

Art. 2

Italien erkennt die Souveränität des Heiligen Stuhles auf internationalem Gebiet als eine gemäß seiner Überlieferung und den Erfordernissen seiner Aufgabe in der Welt zu seinem Wesen gehörende Eigenschaft an.

Art. 3

Italien erkennt das volle Eigentum sowie die ausschließliche, unumschränkte souveräne Gewalt und Jurisdiktion des Heiligen Stuhles über den Vatikan an, wie er gegenwärtig besteht, mit all seinem Zubehör und Dotationen. Hierdurch wird zu den besonderen Zwecken und unter den im vorliegenden Vertrag genannten Bedingungen die Vatikanstadt geschaffen. (...)

Art. 4

Die ausschließliche Souveränität und Jurisdiktion des Heiligen Stuhles über die Vatikanstadt, die Italien anerkennt, bedingt, dass daselbst keine Einmischung der Italienischen Regierung stattfinden kann, und dass es in ihr keine andere Autorität gibt als die des Heiligen Stuhles.

(...)

Art. 8

Italien betrachtet die Person des Papstes als heilig und unverletzlich. Ein Attentat auf ihn und die Anstiftung dazu erklärt es daher für strafbar mit denselben Strafen, die für ein Attentat gegen die Person des Königs und die Anstiftung dazu gelten. (...)

Lateran-Verträge zwischen dem Heiligen Stuhl und Italien 3

Art. 9

Gemäß den Bestimmungen des internationalen Rechts unterstehen der Souverä- nität des Heiligen Stuhles alle Personen, die ihren ständigen Wohnsitz in der Vatikanstadt haben. (...)

(...)

Art. 11

Die Zentralstellen der katholischen Kirche sind (vorbehaltlich der Bestimmun- gen der italienischen Gesetze über den Erwerb durch juristische Personen) von jeder Einmischung seitens des Italienischen Staates und von der Konvertierung der Immobilien frei.

Art. 12

Italien erkennt das aktive und passive Gesandtschaftsrecht des Heiligen Stuhles nach den allgemeinen Regeln des internationalen Rechtes an. Die Gesandten der auswärtigen Regierungen beim Heiligen Stuhle genießen im Königreiche auch weiterhin alle Vorrechte und Immunitäten, die den diplo- matischen Vertretern nach dem internationalen Rechte zustehen, und ihre Resi- denzen können nach wie vor auf italienischem Gebiet verbleiben. Sie genießen die ihnen nach dem internationalen Recht zustehende Immunität, auch wenn ihre Staaten keine diplomatischen Beziehungen mit Italien unterhalten. (...)

Art. 13

Italien erkennt das volle Eigentum des Heiligen Stuhles an den Patriarchalbasili- ken Sankt Johannes im Lateran, Santa Maria Maggiore und Sankt Paul mit ihren Nebengebäuden an. (...) Der Italienische Staat überträgt dem Heiligen Stuhle die freie Leitung und Verwaltung der genannten Basilika von Sankt Paul und des dazugehörigen Klos- ters und zahlt dem Heiligen Stuhle auch die Kapitalien aus, die den im Haushalt des Ministeriums für öffentlichen Unterricht alljährlich für die genannte Basilika ausgesetzten Summen entsprechen. (...)

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Art. 14

Italien erkennt das volle Eigentum des Heiligen Stuhles an dem päpstlichen Pa- last zu Castel Gandolfo mit allen Dotationen, allem Zubehör und allen Depen- denzen an. (...)

Art. 15

Die in Art. 13 und 14 (...) angegebenen Immobilien sowie die Paläste (...) und die übrigen Gebäude, in denen der Heilige Stuhl künftig andere ihm unterstehen- de Verwaltungen unterzubringen für gut befinden sollte, genießen trotz ihrer Zugehörigkeit zum italienischen Staatsgebiet die Immunitäten, die vom interna- tionalen Recht für die Residenzen der diplomatischen Vertreter auswärtiger Staa- ten anerkannt werden. Die gleichen Immunitäten finden auch auf die anderen Kirchen, auch au- ßerhalb Roms, während der Zeit Anwendung, wo in ihnen, ohne dass sie allge- mein zugänglich sind, Feierlichkeiten in Anwesenheit des Papstes stattfinden.

(...)

Art. 21

(...) Ferner sorgt Italien dafür, dass auf seinem Gebiet in der Umgebung der Va- tikanstadt keine Handlungen begangen werden, die irgendwie die Sitzungen des Konklaves stören könnten.

(...)

Art. 22

Auf Ersuchen des Heiligen Stuhles und durch Bevollmächtigung von seiner Seite, die von Fall zu Fall oder für dauernd erteilt werden kann, wird Italien auf seinem Gebiet für die Bestrafung der in der Vatikanstadt begangenen Straftaten sorgen, außer wenn der Täter sich auf italienisches Gebiet geflüchtet hat. In die- sem Falle wird gegen ihn ohne weiteres auf Grund der italienischen Gesetze vorgegangen. Der Heilige Stuhl liefert dem Italienischen Staate die Personen aus, die sich in die Vatikanstadt geflüchtet haben und denen auf italienischem Gebiete began- gene Handlungen zur Last gelegt werden, die nach den Gestzen beider Staaten als Delikte anzusehen sind. (...) Lateran-Verträge zwischen dem Heiligen Stuhl und Italien 5

(...)

Art. 24

Hinsichtlich der ihm auch auf internationalem Gebiete zustehenden Souveränität erklärt der Heilige Stuhl, dass den weltlichen Streitigkeiten zwischen den ande- ren Staaten und den ihretwegen einberufenen internationalen Kongressen fern- bleiben will und wird, wofern die streitenden Parteien nicht gemeinsam an seine Friedensmission appellieren. In jedem Falle behält er sich jedoch vor, seine mo- ralische und geistige Macht geltend zu machen. Infolgedessen wird die Vatikanstadt stets und in jedem Falle als neutrales und unverletzliches Gebiet angesehen.

(...)

Art. 26

Der Heilige Stuhl ist der Überzeugung, dass ihm durch die heute unterzeichneten Abmachungen in angemessenem Umfange alles zugesichert wird, was er benö- tigt, um mit der nötigen Freiheit und Unabhängigkeit das Hirtenamt über das Bistum Rom und über die katholische Kirche in Italien und in der ganzen Welt auszuüben. Er erklärt endgültig und unwiderruflich die „Römische Frage“ für beigelegt und somit für erledigt, und erkennt das Königreich Italien unter der Dynastie des Hauses Savoyen mit Rom als Hauptstadt des Italienischen Staates an. Italien seinerseits erkennt den Staat der Vatikanstadt unter der Souveränität des Papstes an. (...)

(...)

Rom, am 11. Februar 1929 gez. Pietro Cardinale Gasparri gez. Benito Mussolini

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Finanzabkommen

(...)

Art. 1

Italien verpflichtet sich, bei Austausch der Ratifikationsurkunden des Vertrages dem Heiligen Stuhl die Summe von 750.000.000 (siebenhundertfünfzig Millio- nen) italienische Lire zu zahlen und ihm gleichzeitig fünfprozentige konsolidier- te italienische Staatsanleihe, lautend auf den Inhaber (mit Zinsabschnitt, verfal- lend am 30. Juni d. J.) im Nennwerte von 1.000.000.000 (einer Milliarde) italie- nische Lire zu überweisen.

Art. 2

Der Heilige Stuhl erklärt, diese Beträge als endgültige Regelung seiner aus den Ereignissen des Jahres 1870 entstandenen finanziellen Beziehungen zu Italien anzunehmen.

(...)

Rom, den 11. Februar 1929 gez. Pietro Cardinale Gasparri gez. Benito Mussolini

Konkordat zwischen dem Heiligen Stuhl und Italien

(...)

Art. 1

Italien sichert im Sinne von Art. 1 des Vertrages der katholischen Kirche die freie Ausübung der geistlichen Gewalt, die freie und öffentliche Ausübung des Kultus und ihrer Jurisdiktion in kirchlichen Angelegenheiten nach den Bestim- mungen des vorliegenden Konkordates zu. Im Bedarfsfalle gewährt es den Geist- lichen für ihre geistlichen Amtshandlungen behördlichen Schutz. Im Hinblick auf den geheiligten Charakter der Ewigen Stadt, die Bischofs- sitz des Papstes, Mittelpunkt der katholischen Welt und Ziel der Pilgerfahrten ist, Lateran-Verträge zwischen dem Heiligen Stuhl und Italien 7 wird die Italienische Regierung dafür Sorge tragen, in Rom alles zu verhindern, was zu diesem Charakter im Widerspruch stehen könnte.

Art. 2

Der Heilige Stuhl verkehrt und korrespondiert mit den Bischöfen, dem Klerus und der ganzen katholischen Welt ohne irgendwelche Einmischung der Italieni- schen Regierung. Ebenso stehen die Bischöfe in allen Angelegenheiten ihres Hirtenamtes in ungehinderter Verbindung und Korrespondenz mit ihrem Klerus und mit allen Gläubigen. (...)

Art. 3

Die Studierenden der Theologie, diejenigen der beiden letzten Jahrgänge des vorbereitenden Studiums für Theologie, die die Absicht haben, Priester zu wer- den, und die Novizen der Ordensinstitute können auf ihren Antrag hin die Erfül- lung der Militärdienstpflicht von Jahr zu Jahr bis zum sechsundzwanzigsten Lebensjahr hinausschieben. Die Kleriker, die die höheren Weihen empfangen, und die Ordenleute, die die Gelübde abgelegt haben, sind vom Militärdienste frei, außer im Falle der allgemeinen Mobilmachung. (...)

(...)

Art. 5

Kein Geistlicher kann zu einer Anstellung oder einem Amte des Italienischen Staates oder von diesem abhängiger Körperschaften des öffentlichen Rechts angenommen werden oder darin verbleiben ohne das Nihil obstat des Diözesan- ordinarius. (...)

(...)

Art. 7

Die Geistlichen können nicht von Justiz- oder andern Behörden vorgeladen wer- den, um Auskünfte über Personen oder über Angelegenheiten zu geben, zu deren Kenntnis sie auf Grund ihrer priesterlichen Tätigkeit gelangt sind.

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(...)

Art. 9

In der Regel sind die für den Gottesdienst zugänglichen Gebäude von Requisiti- onen oder Besetzung frei. (...) Außer in Fällen dringender Notwendigkeit darf die staatliche Polizei zur Ausübung ihrer Funktionen nicht ohne vorherige Benachrichtigung der kirchli- chen Behörden in die für den Gottesdienst zugänglichen Gebäude eindringen.

(...)

Art. 11

Der Staat erkennt die von der Kirche festgesetzten Feiertage an (...)

Art. 12

An den Sonntagen und an den gebotenen Feiertagen wird in den Kirchen (...) der Zelebrant der Konventsmesse ein Gebet nach den Vorschriften der kirchlichen Liturgie für das Wohlergehen des Königs von Italien und des Italienischen Staa- tes einlegen.

Art. 13

(...) Die Bezeichnung der Geistlichen, denen die Oberleitung der Militärseelsorge übertragen ist (...), wird vom Heiligen Stuhle der Italienischen Regierung ver- traulich mitgeteilt. Sofern die Italienische Regierung Gründe haben sollte, die erfolgte Bezeichnung zu beanstanden, teilt sie dies dem Heiligen Stuhl mit, der dann eine andere Bezeichnung vornimmt. (...) Die Ernennung der Militärpfarrer erfolgt durch die zuständige italienische Staatsbehörde nach Bezeichnung durch den Ordinarius der Armee.

(...)

Art. 16

Die Hohen vertragschließenden Parteien werden vermittels gemischter Kommis- sionen gemeinsam an eine Revision der Umschreibung der Bistümer gehen, zu Lateran-Verträge zwischen dem Heiligen Stuhl und Italien 9 dem Zwecke, sie nach Möglichkeit mit der der Staatsprovinzen in Übereinstim- mung zu bringen. (...)

(...)

Art. 19

Die Erwählung der Erzbischöfe und Bischöfe steht dem Heiligen Stuhle zu. Vor der Ernennung eines Erzbischofs oder eines Diözesanbischofs oder ei- nes Koadjutors cum iure successionis teilt der Heilige Stuhl den Namen des dazu Ausersehenen der Italienischen Regierung mit, um sich zu vergewissern, dass diese keine Gründe politischer Natur gegen die Ernennung vorzubringen hat. (...)

Art. 20

Die Bischöfe leisten vor der Besitzergreifung ihrer Diözese in die Hand des Staatsoberhauptes einen Treueid nach folgender Formel: „Vor Gott und auf die heiligen Evangelien schwöre und verspreche ich, so wie es einem Bischof geziemt, Treue dem Italienischen Staate. Ich schwöre und verspreche, den König und die verfassungsmäßig gebildete Regierung zu achten und von meinem Klerus achten zu lassen. Ich schwöre und verspreche überdies, dass ich mich an keiner Abmachung beteiligen und keiner Beratung beiwohnen werde, die dem Italienischen Staate und der öffentlichen Ordnung Schaden zufü- gen könnte, und dass ich meinem Klerus eine solche Teilnahme nicht gestatten werde. In Sorge um das Wohl und das Interesse des Italienischen Staates werde ich jeden Schaden zu verhüten trachten, der ihn bedrohen könnte.“

Art. 21

Die Besetzung der kirchlichen Pfründen steht der kirchlichen Behöre zu. (...) Tauchen schwerwiegende Gründe auf, die das Verbleiben eines Geistlichen in einer bestimmten Pfarrpfründe als schädlich erscheinen lassen, so teilt die Italienische Regierung diese Gründe dem Ordinarius mit, der im Einvernehmen mit der Regierung innerhalb dreier Monate die zweckentsprechenden Maßnah- men ergreift. Im Falle einer Meinungsverschiedenheit zwischen dem Ordinarius und der Regierung vertraut der Heilige Stuhl die Lösung der Streitfrage zwei von ihm ausgewählten Geistlichen an, die im Einvernehmen mit zwei Delegierten der Italienischen Regierung dann einen endgültigen Entscheid treffen.

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Art. 22

Geistliche, die nicht italienische Staatsbürger sind, können nicht auf Pfründen in Italien investiert werden. (...)

(...)

Art. 29

Der Italienische Staat wird seine Gesetzgebung in kirchlichen Angelegenheiten zum Zwecke der Verbesserung und Vervollständigung revidieren, um sie mit den Richtlinien, die dem mit dem Heiligen Stuhl geschlossenen Vertrag und das vorliegende Konkordat beherrschen, in Einklang zu bringen. (...)

(...)

Art. 34

Da der Italienische Staat dem Institut der Ehe, als der Grundlage der Familie, wieder die Würde geben will, die den katholischen Überlieferungen seines Vol- kes entspricht, erkennt er dem vom kanonischen Recht geregelten Sakrament der Ehe die bürgerlichen Wirkungen zu. (...)

Art. 35

Für die von kirchlichen Anstalten oder Ordensgenossenschaften unterhaltenen höheren Schulen bleibt die Einrichtung des Staatsexamens bestehen. (...)

Art. 36

Italien sieht als Grundlage und Krönung des öffentlichen Unterrichts die Unter- weisung in der christlichen Lehre in der durch die katholische Überlieferung überkommenen Form an. Darum willigt es ein, dass der jetzt auf den öffentlichen Volksschulen erteilte Religionsunterricht in den höheren Schulen einen weiteren Ausbau erhält nach Lehrplänen, die zwischen dem Heiligen Stuhl und dem Staa- te zu vereinbaren sind. Dieser Unterricht wird durch Lehrer und Professoren erteilt, die Priester o- der Ordensleute und von der kirchlichen Behörde approbiert sind (...)

Lateran-Verträge zwischen dem Heiligen Stuhl und Italien 11

Art. 43

Der Italienische Staat erkennt die der Katholischen Aktion Italiens unterstehen- den Organisationen an, soweit sie, nach der Anordnung des Heiligen Stuhles selbst, ihre Tätigkeit außerhalb jeder politischen Partei und in unmittelbarer Abhängigkeit von der kirchlichen Hierarchie zur Verbreitung und Verwirkli- chung der katholischen Grundsätze entfalten. Der Heilige Stuhl benutzt die Gelegenheit des Abschlusses dieses Konkor- dates, um für alle Geistlichen und Ordensleute in Italien das Verbot zu erneuern, sich bei irgend einer politischen Partei einzuschreiben und zu betätigen.

(...)

Rom, den 11. Februar 1929 gez. Pietro Cardinale Gasparri gez. Benito Mussolini

Quelle: Die Lateran-Verträge zwischen dem Heiligen Stuhl und Italien vom 11. Febru- ar 1929. Autorisierte Ausgabe mit einer Einleitung des Päpstlichen Nuntius Eugenio Pacelli in Berlin. Freiburg 1929 (Herder).

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Apostolische Konstitution „Pater Bonus“ Johannes Pauls II. d

vom 28. Juni 1988

(Auszüge aus der englischsprachigen Fassung)

Introduction

1. The Good Shepherd, the Lord Christ Jesus (cf. Jn 10: 11, 14), conferred on the bishops, the successors of the Apostles, and in a singular way on the bishop of Rome, the successor of Peter, the mission of making disciples in all nations and of preaching the Gospel to every creature. And so the Church was established, the people of God, and the task of its shepherds or pastors was indeed to be that service "which is called very expressively in Sacred Scripture a diaconia or ministry." The main thrust of this service or diaconia is for more and more communion or fellowship to be generated in the whole body of the Church, and for this communion to thrive and produce good results. As the insight of the Second Vatican Council has taught us, we come, with the gentle prompting of the Holy Spirit, to see the meaning of the mystery of the Church in the manifold patterns within this communion: for the Spirit will guide "the Church in the way of all truth (cf. Jn 16:13) and [unify] her in communion and in the work of ministry, he bestows upon her varied hierarchic and charismatic gifts [...]. Constantly he renews her and leads her to perfect union with her Spouse." Wherefore, as the same Council affirms, "fully incorporated into the Church are those who, possessing the Spirit of Christ, accept all the means of salvation given to the Church together with her entire organization, and who — by the bonds constituted by the profession of faith, the sacraments, ecclesiastical government, and communion — are joined in the visible structure of the Church of Christ, who rules her through the Supreme Pontiff and the bishops." Not only has this notion of communion been explained in the documents of the Second Vatican Council in general, especially in the Dogmatic Constitution on the Church, but it also received attention from the Fathers attending the 1985 and 1987 General Assemblies of the Synod of Bishops. Into this definition of the Church comes a convergence of the actual mystery of the Church, the orders or constituent elements of the messianic people of God, and the hierarchical constitution of the Church itself. To describe it all in one broad expression, we take the words of the Dogmatic Constitution Lumen gentium just mentioned and say that "the Church, in Christ, is in the nature of sacrament — a sign and instrument, that is, of communion with God and of unity among the whole of Apostolische Konstitution „Pater Bonus“ Johannes Pauls II. 13 humankind." That is why this sacred communion thrives in the whole Church of Christ, as our predecessor Paul VI so well described it, "which lives and acts in the various Christian communities, namely, in the particular Churches dispersed throughout the whole world."

2. When one thinks about this communion, which is the force, as it were, that glues the whole Church together, then the hierarchical constitution of the Church unfolds and comes into effect. It was endowed by the Lord himself with a primatial and collegial nature at the same time when he constituted the apostles "in the form of a college or permanent assembly, at the head of which he placed Peter, chosen from amongst them." Here we are looking at that special concept whereby the pastors of the Church share in the threefold task of Christ — to teach, to sanctify, and to govern: and just as the apostles acted with Peter, so do the bishops together with the bishop of Rome. To use the words of the Second Vatican Council once more: "In that way, then, with priests and deacons as helpers, the bishops received the charge of the community, presiding in God’s stead over the flock of which they are the shepherds in that they are teachers of doctrine, ministers of sacred worship and holders of office in government. Moreover, just as the office which the Lord confided to Peter alone, as first of the apostles, destined to be transmitted to his successors, is a permanent one, so also endures the office, which the apostles received, of shepherding the Church, a charge destined to be exercised without interruption by the sacred order of bishops." And so it comes about that "this college" — the college of bishops joined together with the bishop of Rome — "in so far as it is composed of many members, is the expression of the multifariousness and universality of the people of God; and of the unity of the flock of Christ, in so far as it is assembled under one head." The power and authority of the bishops bears the mark of diaconia or stewardship, fitting the example of Jesus Christ himself who "came not to be served, but to serve and to give his life as a ransom for many" (Mk 10:45). Therefore the power that is found in the Church is to be understood as the power of being a servant and is to be exercised in that way; before anything else it is the authority of a shepherd. This applies to each and every bishop in his own particular Church; but all the more does it apply to the bishop of Rome, whose Petrine ministry works for the good and benefit of the universal Church. The Roman Church has charge over the "whole body of charity" and so it is the servant of love. It is largely from this principle that those great words of old have come — "The servant of the servants of God" —, by which Peter’s successor is known and defined. 14 Ausgewählte Dokumente

That is why the Roman Pontiff has also taken pains to deal carefully with the business of particular Churches, referred to him by the bishops or in some other way come to his attention, in order to encourage his brothers in the faith (cf. Lk 22:32), by means of this wider experience and by virtue of his office as Vicar of Christ and pastor of the whole Church. For he was convinced that the reciprocal communion between the bishop of Rome and the bishops throughout the world, bonded in unity, charity, and peace, brought the greatest advantage in promoting and defending the unity of faith and discipline in the whole Church.

3. In the light of the foregoing, it is understood that the diaconia peculiar to Peter and his successors is necessarily related to the diaconia of the other apostles and their successors, whose sole purpose is to build up the Church in this world. From ancient times, this essential and interdependent relation of the Petrine ministry with the task and ministry of the other apostles has demanded something of a visible sign, not just by way of a symbol but something existing in reality, and it must still demand it. Deeply conscious of the burden of apostolic toil, our predecessors have given clear and thoughtful expression to this need, as we see, for example, in the words of Innocent III who wrote to the bishops and prelates of France in 1198 when he was sending a legate to them: "Although the Lord has given us the fullness of power in the Church, a power that makes us owe something to all Christians, still we cannot stretch the limits of human nature. Since we cannot deal personally with every single concern — the law of human condition does not suffer it — we are sometimes constrained to use certain brothers of ours as extensions of our own body, to take care of things we would rather deal with in person if the convenience of the Church allowed it." This gives some insight into the nature of that institution that Peter’s successor has used in exercising his mission for the good of the universal Church, and some understanding of the procedures by which the institution itself has had to carry out its task: we mean the Roman Curia, which has worked in the service of the Petrine ministry from ancient times. For the Roman Curia came into existence for this purpose, that the fruitful communion we mentioned might be strengthened and make ever more bountiful progress, rendering more effective the task of pastor of the Church which Christ entrusted to Peter and his successors, a task that has been growing and expanding from day to day. Our predecessor Sixtus V, in the Apostolic Constitution Immensa æterni Dei, admitted as much: "The Roman Pontiff, whom Christ the Lord constituted as visible head of his body, the Church, and appointed for the care of all the Churches, calls and rallies unto himself many collaborators for this immense responsibility [...]; so that he, the holder of the key of all this power, may share the huge mass of business and responsibilities among them — i.e., the Apostolische Konstitution „Pater Bonus“ Johannes Pauls II. 15 cardinals — and the other authorities of the Roman Curia, and by God’s helping grace avoid breaking under the strain." (…)

7. In harmony with the Second Vatican Council, this inspiration and intent establish and express the steadfast activity of the renewed Curia, as in these words of the Council: "In exercising his supreme, full and immediate authority over the universal Church, the Roman Pontiff employs the various departments of the Roman Curia, which act in his name and by his authority for the good of the Churches and in service of the sacred pastors." Consequently, it is evident that the function of the Roman Curia, though not belonging to the essential constitution of the Church willed by God, has nevertheless a truly ecclesial character because it draws its existence and competence from the pastor of the universal Church. For the Curia exists and operates only insofar as it has a relation to the Petrine ministry and is based on it. But just as the ministry of Peter as the "servant of the servants of God" is exercised in relationship with both the whole Church and the bishops of the entire Church, similarly the Roman Curia, as the servant of Peter’s successor, looks only to help the whole Church and its bishops. This clearly shows that the principal characteristic of each and every dicastery of the Roman Curia is that of being ministerial, as the already-quoted words of the Decree Christus Dominus declare and especially these: "The Roman Pontiff employs the various departments of the Roman Curia." These words clearly show the Curia’s instrumental nature, described as a kind of agent in the hands of the Pontiff, with the result that it is endowed with no force and no power apart from what it receives from the same Supreme Pastor. Paul VI himself, in 1963, two years before he promulgated the Decree Christus Dominus, defined the Roman Curia "as an instrument of immediate adhesion and perfect obedience," an instrument the Pope uses to fulfill his universal mission. This notion is taken up throughout the Apostolic Constitution Regimini Ecclesiæ universæ. This instrumental and ministerial characteristic seems indeed to define most appropriately the nature and role of this worthy and venerable institution. Its nature and role consist entirely in that the more exactly and loyally the institution strives to dedicate itself to the will of the Supreme Pontiff, the more valuable and effective is the help it gives him.

8. Beyond this ministerial character, the Second Vatican Council further highlighted what we may call the vicarious character of the Roman Curia, because, as we have already said, it does not operate by its own right or on its 16 Ausgewählte Dokumente own initiative. It receives its power from the Roman Pontiff and exercises it within its own essential and innate dependence on the Pontiff. It is of the nature of this power that it always joins its own action to the will of the one from whom the power springs. It must display a faithful and harmonious interpretation of his will and manifest, as it were, an identity with that will, for the good of the Churches and service to the bishops. From this character the Roman Curia draws its energy and strength, and in it too finds the boundaries of its duties and its code of behaviour. The fullness of this power resides in the head, in the very person of the Vicar of Christ, who imparts it to the dicasteries of the Curia according to the competence and scope of each one. Since, as we said earlier, the Petrine function of the Roman Pontiff by its very nature relates to the office of the college of his brother bishops and aims at building up and making firm and expanding the whole Church as well as each and every particular Church, this same diaconia of the Curia, which he uses in carrying out his own personal office, necessarily relates in the same way to the personal office of the bishops, whether as members of the college of bishops or as pastors of the particular Churches. For this reason, not only is the Roman Curia far from being a barrier or screen blocking personal communications and dealings between bishops and the Roman Pontiff, or restricting them with conditions, but, on the contrary, it is itself the facilitator for communion and the sharing of concerns, and must be ever more so.

9. By reason of its diaconia connected with the Petrine ministry, one concludes, on the one hand, that the Roman Curia is closely bound to the bishops of the whole world, and, on the other, that those pastors and their Churches are the first and principal beneficiaries of the work of the dicasteries. This is proved even by the composition of the Curia. For the Roman Curia is composed of nearly all the cardinals who, by definition, belong to the Roman Church, and they closely assist the Supreme Pontiff in governing the universal Church. When important matters are to be dealt with, they are all called together into regular or special consistories. So they come to have a strong awareness of the needs of all of God’s people, and they labour for the good of the whole Church. In addition to this, most of the heads of the individual dicasteries have the character and grace of the episcopate, pertaining to the one College of Bishops, and so are inspired by the same solicitude for the whole Church as are all bishops in hierarchical communion with their head, the bishop of Rome. Furthermore, as some diocesan bishops are coopted onto the dicasteries as members and are "better able to inform the Supreme Pontiff on the thinking, the Apostolische Konstitution „Pater Bonus“ Johannes Pauls II. 17 hopes and the needs of all the Churches," so the collegial spirit between the bishops and their head works through the Roman Curia and finds concrete application, and this is extended to the whole Mystical Body which "is a corporate body of Churches." This collegial spirit is also fostered between the various dicasteries. All the cardinals in charge of dicasteries, or their representatives, when specific questions are to be addressed, meet periodically in order to brief one another on the more important matters and provide mutual assistance in finding solutions, thus providing unity of thought and action in the Roman Curia. Apart from these bishops, the business of the dicasteries employs a number of collaborators who are of value and service to the Petrine ministry by work that is neither light nor easy and is often obscure. The Roman Curia calls into its service diocesan priests from all over the world, who by their sharing in the ministerial priesthood are closely united with the bishops, male religious, most of whom are priests, and female religious, all of whom in their various ways lead their lives according to the evangelical counsels, furthering the good of the Church, and bearing special witness for Christ before the world, and lay men and women who by virtue of baptism and confirmation are fulfilling their own apostolic role. By this coalition of many forces, all ranks within the Church join in the ministry of the Supreme Pontiff and more effectively help him by carrying out the pastoral work of the Roman Curia. This kind of service by all ranks in the Church clearly has no equal in civil society and their labour is given with the intent of truly serving and of following and imitating the diaconia of Christ himself.

10. From this comes to light that the ministry of the Roman Curia is strongly imbued with a certain note of collegiality, even if the Curia itself is not to be compared to any kind of college. This is true whether the Curia be considered in itself or in its relations with the bishops of the whole Church, or because of its purposes and the corresponding spirit of charity in which that ministry has to be conducted. This collegiality enables it to work for the college of bishops and equips it with suitable means for doing so. Even more, it expresses the solicitude that the bishops have for the whole Church, inasmuch as bishops share this kind of care and zeal "with Peter and under Peter." This comes out most strikingly and takes on a symbolic force when, as we have already said above, the bishops are called to collaborate in the individual dicasteries. Moreover, each and every bishop still has the inviolable right and duty to approach the successor of Saint Peter, especially by means of the visits ad limina Apostolorum. 18 Ausgewählte Dokumente

These visits have a special meaning all of their own, in keeping with the ecclesiological and pastoral principles explained above. Indeed, they are first of all an opportunity of the greatest importance, and they constitute, as it were, the centre of the highest ministry committed to the Supreme Pontiff. For then the pastor of the universal Church talks and communicates with the pastors of the particular Churches, who have come to him in order to see Cephas (cf. Gal 1:18), to discuss with him the problems of their dioceses, face to face and in private, and so to share with him the solicitude for all the Churches (cf. 2 Cor 11:28). For these reasons, communion and unity in the innermost life of the Church is fostered to the highest degree through the ad limina visits. These visits also allow the bishops a frequent and convenient way to contact the appropriate dicasteries of the Roman Curia, pondering and exploring plans concerning doctrine and pastoral action, apostolic initiatives, and any difficulties obstructing their mission to work for the eternal salvation of the people committed to them.

11. Thus since the zealous activity of the Roman Curia, united to the Petrine ministry and based on it, is dedicated to the good both of the whole Church and the particular Churches, the Curia is in the first place being called on to fulfill that ministry of unity which has been entrusted in a singular way to the Roman Pontiff insofar as he has been set up by God’s will as the permanent and visible foundation of the Church. Hence unity in the Church is a precious treasure to be preserved, defended, protected, and promoted, to be for ever exalted with the devoted cooperation of all, and most indeed by those who each in their turn are the visible source and foundation of unity in their own particular Churches. Therefore the cooperation which the Roman Curia brings to the Supreme Pontiff is rooted in this ministry of unity. This unity is in the first place the unity of faith, governed and constituted by the sacred deposit of which Peter’s successor is the chief guardian and protector and through which indeed he receives his highest responsibility, that of strengthening his brothers. The unity is likewise the unity of discipline, the general discipline of the Church, which constitutes a system of norms and patterns of behaviour, gives shapes to the fundamental structure of the Church, safeguards the means of salvation and their correct administration, together with the ordered structure of the people of God. Church government safeguards this unity and cares for it at all times. So far from suffering harm from the differences of life and behaviour among various persons and cultures, what with the immense variety of gifts poured out by the Holy Spirit, this same unity actually grows richer year by year, so long as there are no isolationist or centripetal attempts and so long as everything is brought together into the higher structure of the one Church. Our predecessor John Paul I Apostolische Konstitution „Pater Bonus“ Johannes Pauls II. 19 brought this principle to mind quite admirably when he addressed the cardinals about the agencies of the Roman Curia: "[They] provide the Vicar of Christ with the concrete means of giving the apostolic service that he owes the entire Church. Consequently, they guarantee an organic articulation of legitimate autonomies, while maintaining an indispensable respect for that unity of discipline and faith for which Christ prayed on the very eve of his passion." And so it is that the highest ministry of unity in the universal Church has much respect for lawful customs, for the mores of peoples and for that authority which belongs by divine right to the pastors of the particular Churches. Clearly however, whenever serious reasons demand it, the Roman Pontiff cannot fail to intervene in order to protect unity in faith, in charity, or in discipline.

12. Consequently, since the mission of the Roman Curia is ecclesial, it claims the cooperation of the whole Church to which it is directed. For no one in the Church is cut off from others and each one indeed makes up the one and the same body with all others. This kind of cooperation is carried out through that communion we spoke of at the beginning, namely of life, charity, and truth, for which the messianic people is set up by Christ Our Lord, taken up by Christ as an instrument of redemption, and sent out to the whole world as the light of the world and the salt of the earth. Therefore, just as it is the duty of the Roman Curia to communicate with all the Churches, so the pastors of the particular Churches, governing these Churches "as vicars and legates of Christ,"must take steps to communicate with the Roman Curia, so that, dealing thus with each other in all trust, they and the successor of Peter may come to be bound together ever so strongly. This mutual communication between the centre of the Church and the periphery does not enlarge the scope of anyone’s authority but promotes communion in the highest degree, in the manner of a living body that is constituted and activated precisely by the interplay of all its members. This was well expressed by our predecessor Paul VI: "It is obvious, in fact, that along with the movement toward the centre and heart of the Church, there must be another corresponding movement, spreading from the centre to the periphery and carrying, so to speak, to each and all of the local Churches, to each and all of the pastors and the faithful, the presence and testimony of that treasure of truth and grace of which Christ has made Us the partaker, depository and dispenser." All of this means that the ministry of salvation offers more effectively to this one and same people of God, a ministry, we repeat, which before anything else demands mutual help between the pastors of the particular Churches and the pastor of the whole Church, so that all may bring their efforts together and strive to fulfill that supreme law which is the salvation of souls. 20 Ausgewählte Dokumente

History shows that when the Roman Pontiffs established the Roman Curia and adapted it to new conditions in the Church and in the world, they intended nothing other than to work all the better for this salvation of souls. With full justification did Paul VI visualise the Roman Curia as another cenacle or upper room of Jerusalem totally dedicated to the Church. We ourselves have proclaimed to all who work there that the only possible code of action is to set the norm for the Church and to deliver eager service to the Church. Indeed, in this new legislation on the Roman Curia it has been our will to insist that the dicasteries should approach all questions "by a pastoral route and with a pastoral sense of judgement, aiming at justice and the good of the Church and above all at the salvation of souls." (…)

I GENERAL NORMS

Notion of Roman Curia

Art. 1 — The Roman Curia is the complex of dicasteries and institutes which help the Roman Pontiff in the exercise of his supreme pastoral office for the good and service of the whole Church and of the particular Churches. It thus strengthens the unity of the faith and the communion of the people of God and promotes the mission proper to the Church in the world.

Structure of the Dicasteries

Art. 2 — § 1. By the word "dicasteries" are understood the Secretariat of State, Congregations, Tribunals, Councils and Offices, namely the Apostolic Camera, the Administration of the Patrimony of the Apostolic See, and the Prefecture for the Economic Affairs of the Holy See. § 2. The dicasteries are juridically equal among themselves. § 3. Among the institutes of the Roman Curia are the Prefecture of the Papal Household and the Office for the Liturgical Celebrations of the Supreme Pontiff. Art. 3 — § 1. Unless they have a different structure in virtue of their specific nature or some special law, the dicasteries are composed of the cardinal prefect or the presiding archbishop, a body of cardinals and of some bishops, assisted by a secretary, consultors, senior administrators, and a suitable number of officials. Apostolische Konstitution „Pater Bonus“ Johannes Pauls II. 21

§ 2. According to the specific nature of certain dicasteries, clerics and other faithful can be added to the body of cardinals and bishops. § 3. Strictly speaking, the members of a congregation are the cardinals and the bishops. Art. 4. — The prefect or president acts as moderator of the dicastery, directs it and acts in its name. The secretary, with the help of the undersecretary, assists the prefect or president in managing the business of the dicastery as well as its human resources. Art. 5 — § 1. The prefect or president, the members of the body mentioned in art. 3, § 1, the secretary, and the other senior administrators, as well as the consultors, are appointed by the Supreme Pontiff for a five-year term. § 2. Once they have completed seventy-five years of age, cardinal prefects are asked to submit their resignation to the Roman Pontiff, who, after considering all factors, will make the decision. Other moderators and secretaries cease from office, having completed seventy-five years of age; members, when they have completed eighty years of age; those who are attached to any dicastery by reason of their office cease to be members when their office ceases. Art. 6 — On the death of the Supreme Pontiff, all moderators and members of the dicasteries cease from their office. The camerlengo of the Roman Church and the major penitentiary are excepted, who expedite ordinary business and refer to the College of Cardinals those things which would have been referred to the Supreme Pontiff. The secretaries see to the ordinary operations of the dicasteries, taking care of ordinary business only; they need to be confirmed in office by the Supreme Pontiff within three months of his election. Art. 7 — The members of the body mentioned in art. 3, § 1, are taken from among the cardinals living in Rome or outside the city, to whom are added some bishops, especially diocesan ones, insofar as they have special expertise in the matters being dealt with; also, depending on the nature of the dicastery, some clerics and other Christian faithful, with this proviso that matters requiring the exercise of power of governance be reserved to those in holy orders. Art. 8 — Consultors also are appointed from among clerics or other Christian faithful outstanding for their knowledge and prudence, taking into consideration, as much as possible, the international character of the Church. Art. 9 — Officials are taken from among the Christian faithful, clergy or laity, noted for their virtue, prudence, and experience, and for the necessary knowledge attested by suitable academic degrees, and selected as far as possible from the various regions of the world, so that the Curia may express the 22 Ausgewählte Dokumente universal character of the Church. The suitability of the applicants should be evaluated by test or other appropriate means, according to the circumstances. Particular Churches, moderators of institutes of consecrated life and of societies of apostolic life will not fail to render assistance to the Apostolic See by allowing their Christian faithful or their members to be available for service at the Roman Curia. Art. 10 — Each dicastery is to have its own archive where incoming documents and copies of documents sent out are kept safe and in good order in a system of "protocol" organized according to modern methods.

Procedure

Art. 11 — § 1. Matters of major importance are reserved to the general meeting, according to the nature of each dicastery. § 2. All members must be called in due time to the plenary sessions, held as far as possible once a year, to deal with questions involving general principles, and for other questions which the prefect or president may have deemed to require treatment. For ordinary sessions it is sufficient to convoke members who reside in Rome. § 3. The secretary participates in all sessions with the right to vote. Art. 12 — Consultors and those who are equivalent to them are to make a diligent study of the matter in hand and to present their considered opinion, usually in writing. So far as opportunity allows and depending on the nature of each dicastery, consultors can be called together to examine questions in a collegial fashion and, as the case may be, present a common position. For individual cases, others can be called in for consultation who, although not numbered among the consultors, are qualified by their special expertise in the matter to be treated. Art. 13 — Depending on their own proper field of competence, the dicasteries deal with those matters which, because of their special importance, either by their nature or by law, are reserved to the Apostolic See and those which exceed the competence of individual bishops and their groupings, as well as those matters committed to them by the Supreme Pontiff. The dicasteries study the major problems of the present age, so that the Church’s pastoral action may be more effectively promoted and suitably coordinated, with due regard to relations with the particular Churches. The dicasteries promote initiatives for the good of the universal Church. Finally, they review matters that the Christian faithful, exercising their own right, bring to the attention of the Apostolic See. Apostolische Konstitution „Pater Bonus“ Johannes Pauls II. 23

Art. 14 — The competence of dicasteries is defined on the basis of subject matter, unless otherwise expressly provided for. Art. 15 — Questions are to be dealt with according to law, be it universal law or the special law of the Roman Curia, and according to the norms of each dicastery, yet with pastoral means and criteria, attentive both to justice and the good of the Church and, especially, to the salvation of souls. Art. 16 — Apart from the official Latin language, it is acceptable to approach the Roman Curia in any of the languages widely known today. For the convenience of the dicasteries, a centre is being established for translating documents into other languages. Art. 17 — General documents prepared by one dicastery will be communicated to other interested dicasteries, so that the text may be improved with any corrections that may be suggested, and, through common consultation, it may even be proceeded in a coordinated manner to their implementation. Art. 18 — Decisions of major importance are to be submitted for the approval of the Supreme Pontiff, except decisions for which special faculties have been granted to the moderators of the dicasteries as well as the sentences of the Tribunal of the Roman Rota and the Supreme Tribunal of the Apostolic Signatura within the limits of their proper competence. The dicasteries cannot issue laws or general decrees having the force of law or derogate from the prescriptions of current universal law, unless in individual cases and with the specific approval of the Supreme Pontiff. It is of the utmost importance that nothing grave and extraordinary be transacted unless the Supreme Pontiff be previously informed by the moderators of the dicasteries. (…) Art. 20 — Conflicts of competence arising between dicasteries are to be submitted to the Supreme Tribunal of the Apostolic Signatura, unless it pleases the Supreme Pontiff to deal with them otherwise. Art. 21 — § 1. Matters touching the competence of more than one dicastery are to be examined together by the dicasteries concerned. (…)

Meetings of Cardinals

Art. 22 — By mandate of the Supreme Pontiff, the cardinals in charge of dicasteries meet together several times a year to examine more important questions, coordinate their activities, so that they may be able to exchange information and take counsel. 24 Ausgewählte Dokumente

Art. 23 — More serious business of a general character can be usefully dealt with, if the Supreme Pontiff so decides, by the cardinals assembled in plenary consistory according to proper law.

Council of Cardinals for the Study of Organizational and Economic Questions of the Apostolic See

Art. 24 — The Council of Cardinals for the Study of Organizational and Economic Questions of the Apostolic See consists of fifteen cardinals who head particular Churches from various parts of the world and are appointed by the Supreme Pontiff for a five-year term of office. Art. 25 — § 1. The Council is convened by the cardinal secretary of state, usually twice a year, to consider those economic and organizational questions which relate to the administration of the Holy See, with the assistance, as needed, of experts in these affairs. § 2. The Council also considers the activities of the special institute which is erected and located within the State of Vatican City in order to safeguard and administer economic goods placed in its care with the purpose of supporting works of religion and charity. This institute is governed by a special law.

Relations with Particular Churches

Art. 26 — § 1. Close relations are to be fostered with particular Churches and groupings of bishops, seeking out their advice when preparing documents of major importance that have a general character. § 2. As far as possible, documents of a general character or having a special bearing on their particular Churches should be communicated to the bishops before they are made public. § 3. Questions brought before the dicasteries are to be diligently examined and, without delay, an answer or, at least, a written acknowledgement of receipt, insofar as this is necessary, should be sent. Art. 27 — Dicasteries should not omit to consult with papal legates regarding business affecting the particular Churches where the legates are serving, nor should they omit to communicate to the legates the results of their deliberations.

"Ad limina" Visits

Art. 28 — In keeping with a venerable tradition and the prescriptions of law, bishops presiding over particular Churches visit the tombs of the Apostles at Apostolische Konstitution „Pater Bonus“ Johannes Pauls II. 25 predetermined times and on that occasion present to the Roman Pontiff a report on the state of their diocese. Art. 29 — These kinds of visits have a special importance in the life of the Church, marking as they do the summit of the relationship of the pastors of each particular Church with the Roman Pontiff. For he meets his brother bishops, and discusses with them matters concerning the good of the Churches and the bishops’ role as shepherds, and he confirms and supports them in faith and charity. This strengthens the bonds of hierarchical communion and openly manifests the catholicity of the Church and the unity of the episcopal college. Art. 30 — The ad limina visits also concern the dicasteries of the Roman Curia. For through these visits a helpful dialogue between the bishops and the Apostolic See is increased and deepened, information is shared, advice and timely suggestions are brought forward for the greater good and progress of the Churches and for the observance of the common discipline of the Church. Art. 31 — These visits are to be prepared very carefully and appropriately so that they proceed well and enjoy a successful outcome in their three principal stages — namely, the pilgrimage to the tombs of the Princes of the Apostles and their veneration, the meeting with the Supreme Pontiff, and the meetings at the dicasteries of the Roman Curia. Art. 32 — For this purpose, the report on the state of the diocese should be sent to the Holy See six months before the time set for the visit. It is to be examined with all diligence by the competent dicasteries, and their remarks are to be shared with a special committee convened for this purpose so that a brief synthesis of these may be drawn up and be readily at hand in the meetings.

Pastoral Character of the Activity of the Roman Curia

Art. 33 — The activity of all who work at the Roman Curia and the other institutes of the Holy See is a true ecclesial service, marked with a pastoral character, that all must discharge with a deep sense of duty as well as in a spirit of service, as it is a sharing in the world-wide mission of the bishop of Rome. Art. 34 — Each individual dicastery pursues its own end, yet dicasteries cooperate with one another. Therefore, all who are working in the Roman Curia are to do so in such a way that their work may come together and be forged into one. Accordingly, all must always be prepared to offer their services wherever needed. (…)

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Central Labour Office

Art. 36 — According to its own terms of reference, the Central Labour Office deals with working conditions within the Roman Curia and related questions. (…)

II SECRETARIAT OF STATE

Art. 39 — The Secretariat of State provides close assistance to the Supreme Pontiff in the exercise of his supreme office. Art. 40 — The Secretariat is presided over by the cardinal secretary of state. It is composed of two sections, the First being the Section for General Affairs, under the direct control of the substitute, with the help of the assessor; the Second being the Section for Relations with States, under the direction of its own secretary, with the help of the undersecretary. Attached to this latter section is a council of cardinals and some bishops.

First Section

Art. 41 — § 1. It is the task of the First Section in a special way to expedite the business concerning the daily service of the Supreme Pontiff; to deal with those matters which arise outside the ordinary competence of the dicasteries of the Roman Curia and of the other institutes of the Apostolic See; to foster relations with those dicasteries and coordinate their work, without prejudice to their autonomy; to supervise the office and work of the legates of the Holy See, especially as concerns the particular Churches. This section deals with everything concerning the ambassadors of States to the Holy See. § 2. In consultation with other competent dicasteries, this section takes care of matters concerning the presence and activity of the Holy See in international organizations, without prejudice to art. 46. It does the same concerning Catholic international organizations. Art. 42 — It is also the task of the First Section: 1: to draw up and dispatch apostolic constitutions, decretal letters, apostolic letters, epistles, and other documents entrusted to it by the Supreme Pontiff; 2. to prepare the appropriate documents concerning appointments to be made or approved by the Supreme Pontiff in the Roman Curia and in the other institutes depending on the Holy See; 3. to guard the leaden seal and the Fisherman’s ring. Apostolische Konstitution „Pater Bonus“ Johannes Pauls II. 27

Art. 43 — It is likewise within the competence of this Section: 1. to prepare for publication the acts and public documents of the Holy See in the periodical entitled Acta Apostolicæ Sedis; 2. through its special office commonly known as the Press Office, to publish official announcements of acts of the Supreme Pontiff or of the activities of the Holy See; 3. in consultation with the Second Section, to oversee the newspaper called L’Osservatore romano, the Vatican Radio Station, and the Vatican Television Centre. Art. 44 — Through the Central Statistical Office, it collects, organizes, and publishes all data, set down according to statistical standards, concerning the life of the whole Church throughout the world.

Second Section

Art. 45 — The Section for Relations with States has the special task of dealing with heads of government. Art. 46 — The Section for Relations with States has within its competence: 1. to foster relations, especially those of a diplomatic nature, with States and other subjects of public international law, and to deal with matters of common interest, promoting the good of the Church and of civil society by means of concordats and other agreements of this kind, if the case arises, while respecting the considered opinions of the groupings of bishops that may be affected; 2. in consultation with the competent dicasteries of the Roman Curia, to represent the Holy See at international organizations and meetings concerning questions of a public nature; 3. within the scope of its competence, to deal with what pertains to the papal legates. Art. 47 — § 1. In special circumstances and by mandate of the Supreme Pontiff, and in consultation with the competent dicasteries of the Roman Curia, this Section sees to the provision of particular Churches and the constitution of and changes to these Churches and their groupings. § 2. In other cases, especially where a concordat is in force, and without prejudice to art. 78, this Section has competence to transact business with civil governments.

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III CONGREGATIONS

Congregation for the Doctrine of the Faith

Art. 48 — The proper duty of the Congregation for the Doctrine of the Faith is to promote and safeguard the doctrine on faith and morals in the whole Catholic world; so it has competence in things that touch this matter in any way. Art. 49 — Fulfilling its duty of promoting doctrine, the Congregation fosters studies so that the understanding of the faith may grow and a response in the light of the faith may be given to new questions arising from the progress of the sciences or human culture. Art. 50 — It helps the bishops, individually or in groups, in carrying out their office as authentic teachers and doctors of the faith, an office that carries with it the duty of promoting and guarding the integrity of that faith. Art. 51 — To safeguard the truth of faith and the integrity of morals, the Congregation takes care lest faith or morals suffer harm through errors that have been spread in any way whatever. Wherefore: 1. it has the duty of requiring that books and other writings touching faith or morals, being published by the Christian faithful, be subjected to prior examination by the competent authority; 2. it examines carefully writings and opinions that seem to be contrary or dangerous to true faith, and, if it is established that they are opposed to the teaching of the Church, reproves them in due time, having given authors full opportunity to explain their minds, and having forewarned the Ordinary concerned; it brings suitable remedies to bear, if this be opportune. 3. finally, it takes good care lest errors or dangerous doctrines, which may have been spread among the Christian people, do not go without apt rebuttal. Art. 52 — The Congregation examines offences against the faith and more serious ones both in behaviour or in the celebration of the sacraments which have been reported to it and, if need be, proceeds to the declaration or imposition of canonical sanctions in accordance with the norms of common or proper law. Art. 53 — It is to examine whatever concerns the privilege of the faith, both in law and in fact. Art. 54 — Documents being published by other dicasteries of the Roman Curia, insofar as they touch on the doctrine of faith or morals, are to be subjected to its prior judgement. Art. 55 — Established within the Congregation for the Doctrine of the Faith are the Pontifical Biblical Commission and the International Theological Apostolische Konstitution „Pater Bonus“ Johannes Pauls II. 29

Commission, which act according to their own approved norms and are presided over by the cardinal prefect of this Congregation.

Congregation for the Oriental Churches

Art. 56 — The Congregation for the Oriental Churches considers those matters, whether concerning persons or things, affecting the Catholic Oriental Churches. Art. 57 — § 1. The patriarchs and major archbishops of the Oriental Churches, and the president of the Council for Promoting Christian Unity, are ipso iure members of this Congregation. § 2. The consultors and officials are to be selected in such a way as to reflect as far as possible the diversity of rites. Art. 58 — § 1. The competence of this Congregation extends to all matters which are proper to the Oriental Churches and which are to be referred to the Apostolic See, whether concerning the structure and organization of the Churches, the exercise of the office of teaching, sanctifying and governing, or the status, rights, and obligations of persons. It also handles everything that has to be done concerning quinquennial reports and the ad limina visits in accordance with arts. 31-32. § 2. This however does not infringe on the proper and exclusive competence of the Congregations for the Doctrine of the Faith and for the Causes of Saints, of the Apostolic Penitentiary, the Supreme Tribunal of the Apostolic Signatura or the Tribunal of the Roman Rota, as well as of the Congregation for Divine Worship and the Discipline of the Sacraments for what pertains to dispensation from a marriage ratum et non consummatum. In matters which also affect the faithful of the Latin Church, the Congregation will proceed, if the matter is sufficiently important, in consultation with the dicastery that has competence in the same matter for the faithful of the Latin Church. Art. 59 — The Congregation pays careful attention to communities of Oriental Christian faithful living within the territories of the Latin Church, and attends to their spiritual needs by providing visitators and even a hierarchy of their own, so far as possible and where numbers and circumstances demand it, in consultation with the Congregation competent for the establishment of particular Churches in that region. Art. 60 — In regions where Oriental rites have been preponderant from ancient times, apostolic and missionary activity depends solely on this Congregation, even if it is carried out by missionaries of the Latin Church. 30 Ausgewählte Dokumente

Art. 61 — The Congregation collaborates with the Council for Promoting Christian Unity in matters which concern relations with non-Catholic Oriental Churches and with the Council for Inter-religious Dialogue in matters within the scope of this Council.

Congregation for Divine Worship and the Discipline of the Sacraments

Art. 62 — The Congregation for Divine Worship and the Discipline of the Sacraments does whatever pertains to the Apostolic See concerning the regulation and promotion of the sacred liturgy, primarily of the sacraments, without prejudice to the competence of the Congregation for the Doctrine of the Faith. (…)

Congregation for the Causes of Saints

Art. 71 — The Congregation for the Causes of Saints deals with everything which, according to the established way, leads to the canonization of the servants of God. (…)

Congregation for Bishops

Art. 75 — The Congregation for Bishops examines what pertains to the establishment and provision of particular Churches and to the exercise of the episcopal office in the Latin Church, without prejudice to the competence of the Congregation for the Evangelization of Peoples. Art. 76 — This Congregation deals with everything concerning the constitution, division, union, suppression, and other changes of particular Churches and of their groupings. It also erects military ordinariates for the pastoral care of the armed forces. Art. 77 — It deals with everything concerning the appointment of bishops, even titular ones, and generally with the provision of particular Churches. (…)

Pontifical Commission for Latin America

Art. 83 — § 1. The function of the Pontifical Commission for Latin America is to be available to the particular Churches in Latin America, by counsel and by action, taking a keen interest in the questions that affect the life Apostolische Konstitution „Pater Bonus“ Johannes Pauls II. 31 and progress of those Churches; and especially to help the Churches themselves in the solution of those questions, or to be helpful to those dicasteries of the Curia that are involved by reason of their competence. (…)

Congregation for the Evangelization of Peoples

Art. 85 — It pertains to the Congregation for the Evangelization of Peoples to direct and coordinate throughout the world the actual work of spreading the Gospel as well as missionary cooperation, without prejudice to the competence of the Congregation for the Oriental Churches. Art. 86 — The Congregation promotes research in mission theology, spirituality and pastoral work; it likewise proposes principles, norms, and procedures, fitting the needs of time and place, by which evangelization is carried out. Art. 87 — The Congregation strives to bring the people of God, well aware of their duty and filled with missionary spirit, to cooperate effectively in the missionary task by their prayers and the witness of their lives, by their active work and contributions. Art. 88 — § 1. It takes steps to awaken missionary vocations, whether clerical, religious, or lay, and advises on a suitable distribution of missionaries. § 2. In the territories subject to it, it also cares for the education of the secular clergy and of catechists, without prejudice to the competence of the Congregation of Seminaries and Educational Institutions concerning the general programme of studies, as well as what pertains to the universities and other institutes of higher education. Art. 89 — Within its competence are mission territories, the evangelization of which is committed to suitable institutes and societies and to particular Churches. For these territories it deals with everything pertaining to the establishment and change of ecclesiastical circumscriptions and to the provision of these Churches, and it carries out the other functions that the Congregation of Bishops fulfills within the scope of its competence. Art. 90 — § 1. With regard to members of institutes of consecrated life, whether these are erected in the mission territories or are just working there, the Congregation enjoys competence in matters touching those members as missionaries, individually and collectively, without prejudice to art. 21, § 1. § 2. Those societies of apostolic life that were founded for the missions are subject to this Congregation. Art. 91 — To foster missionary cooperation, even through the effective collection and equal distribution of subsidies, the Congregation chiefly uses the 32 Ausgewählte Dokumente

Pontifical Missionary Works, namely, the Society for the Propagation of the Faith, the Society of St. Peter the Apostle, and the Holy Childhood Association, as well as the Pontifical Missionary Union of the Clergy. Art. 92 — Through a special office, the Congregation administers its own funds and other resources destined for the missions, with full accountability to the Prefecture for the Economic Affairs of the Holy See.

Congregation for the Clergy

Art. 93 — Without prejudice to the right of bishops and their conferences, the Congregation for the Clergy examines matters regarding priests and deacons of the secular clergy, with regard to their persons and pastoral ministry, and with regard to resources available to them for the exercise of this ministry; and in all these matters the Congregation offers timely assistance to the bishops. Art. 94 — It has the function of promoting the religious education of the Christian faithful of all ages and conditions; it issues timely norms so that catechetical instruction is correctly conducted; it gives great attention so that catechetical formation is properly given; and, with the assent of the Congregation for the Doctrine of the Faith, it grants the prescribed approval of the Holy See for catechisms and other writings pertaining to catechetical instruction. It is available to catechetical offices and international initiatives on religious education, coordinates their activities and, where necessary, lends assistance. Art. 95 — § 1. The Congregation is competent concerning the life, conduct, rights, and obligations of clergy. (…) Art. 98 — The Congregation carries out everything that pertains to the Holy See regarding the regulation of ecclesiastical goods, and especially their correct administration; it grants the necessary approvals and recognitiones, and it further sees to it that serious thought is given to the support and social security of the clergy. (…)

Congregation for Institutes of Consecrated Life and for Societies of Apostolic Life

Art. 105 — The principal function of the Congregation for Institutes of Consecrated Life and for Societies of Apostolic Life is to promote and supervise in the whole Latin Church the practice of the evangelical counsels as they are Apostolische Konstitution „Pater Bonus“ Johannes Pauls II. 33 lived in approved forms of consecrated life and, at the same time, the work of societies of apostolic life. (…)

Congregation of Seminaries and Educational Institutions

Art. 112 — The Congregation of Seminaries and Educational Institutions gives practical expression to the concern of the Apostolic See for the training of those who are called to holy orders, and for the promotion and organization of Catholic education. Art. 113 — § 1. It is available to the bishops so that in their Churches vocations to the sacred ministry may be cultivated to the highest degree, and seminaries may be established and conducted in accordance with the law, where students may be suitably trained, receiving a solid formation that is human and spiritual, doctrinal and pastoral. § 2. It carefully sees to it that the way of life and government of the seminaries be in full harmony with the programme of priestly education, and that the superiors and teachers, by the example of their life and sound doctrine, contribute their utmost to the formation of the personality of the sacred ministers. § 3. It is also its responsibility to erect interdiocesan seminaries and to approve their statutes. Art. 114 — The Congregation makes every effort to see that the fundamental principles of Catholic education as set out by the magisterium of the Church be ever more deeply researched, championed, and known by the people of God. It also takes care that in this matter the Christian faithful may be able to fulfill their duties and also strive to bring civil society to recognize and protect their rights. Art. 115 — The Congregation sets the norms by which Catholic schools are governed. It is available to diocesan bishops so that, wherever possible, Catholic schools be established and fostered with the utmost care, and that in every school appropriate undertakings bring catechetical instruction and pastoral care to the Christian pupils. Art. 116 — § 1. The Congregation labours to ensure that there be in the Church a sufficient number of ecclesiastical and Catholic universities as well as other educational institutions in which the sacred disciplines may be pursued in depth, studies in the humanities and the sciences may be promoted, with due regard for Christian truth, so that the Christian faithful may be suitably trained to fulfill their own tasks. 34 Ausgewählte Dokumente

§ 2. It erects or approves ecclesiastical universities and institutions, ratifies their statutes, exercises the highest supervision over them and ensures that the integrity of the Catholic faith is preserved in teaching doctrine. § 3. With regard to Catholic universities, it deals with those matters that are within the competence of the Holy See. § 4. It fosters cooperation and mutual help between universities and their associations and serves as a resource for them.

IV TRIBUNALS

Apostolic Penitentiary

Art. 117 — The competence of the Apostolic Penitentiary regards the internal forum and indulgences. Art. 118 — For the internal forum, whether sacramental or non- sacramental, it grants absolutions, dispensations, commutations, validations, condonations, and other favours. Art. 119 — The Apostolic Penitentiary sees to it that in the patriarchal basilicas of Rome there be a sufficient number of penitentiaries supplied with the appropriate faculties. Art. 120 — This dicastery is charged with the granting and use of indulgences, without prejudice to the right of the Congregation for the Doctrine of the Faith to review what concerns dogmatic teaching about them.

Supreme Tribunal of the Apostolic Signatura

Art. 121 — The Apostolic Signatura functions as the supreme tribunal and also ensures that justice in the Church is correctly administered. Art. 122 — This Tribunal adjudicates: 1. complaints of nullity and petitions for total reinstatement against sentences of the Roman Rota; 2. in cases concerning the status of persons, recourses when the Roman Rota has denied a new examination of the case; 3. exceptions of suspicion and other proceedings against judges of the Roman Rota arising from the exercise of their functions; 4. conflicts of competence between tribunals which are not subject to the same appellate tribunal. Art. 123 — § 1. The Signatura adjudicates recourses lodged within the peremptory limit of thirty canonical days against singular administrative acts Apostolische Konstitution „Pater Bonus“ Johannes Pauls II. 35 whether issued by the dicasteries of the Roman Curia or approved by them, whenever it is contended that the impugned act violated some law either in the decision-making process or in the procedure used. § 2. In these cases, in addition to the judgement regarding illegality of the act, it can also adjudicate, at the request of the plaintiff, the reparation of damages incurred through the unlawful act. § 3. The Signatura also adjudicates other administrative controversies referred to it by the Roman Pontiff or by dicasteries of the Roman Curia, as well as conflicts of competence between these dicasteries. Art. 124 — The Signatura also has the responsibility: 1. to exercise vigilance over the correct administration of justice, and, if need be, to censure advocates and procurators; 2. to deal with petitions presented to the Apostolic See for obtaining the commission of a case to the Roman Rota or some other favour relative to the administration of justice; 3. to extend the competence of lower tribunals; 4. to grant its approval to tribunals for appeals reserved to the Holy See, and to promote and approve the erection of interdiocesan tribunals. Art. 125 — The Apostolic Signatura is governed by its own law.

Tribunal of the Roman Rota

Art. 126 — The Roman Rota is a court of higher instance at the Apostolic See, usually at the appellate stage, with the purpose of safeguarding rights within the Church; it fosters unity of jurisprudence, and, by virtue of its own decisions, provides assistance to lower tribunals. Art. 127 — The judges of this Tribunal constitute a college. Persons of proven doctrine and experience, they have been selected by the Supreme Pontiff from various parts of the world. The Tribunal is presided over by a dean, likewise appointed by the Supreme Pontiff from among the judges and for a specific term of office. Art. 128 — This Tribunal adjudicates: 1. in second instance, cases that have been decided by ordinary tribunals of first instance and are being referred to the Holy See by legitimate appeal; 2. in third or further instance, cases already decided by the same Apostolic Tribunal and by any other tribunals, unless they have become a res iudicata. Art. 129 — § 1. The Tribunal, however, judges the following in first instance: 1. bishops in contentious matters, unless it is a question of the rights or temporal goods of a juridical person represented by the bishop; 36 Ausgewählte Dokumente

2. abbots primate or abbots superior of a monastic congregation and supreme moderators of religious institutes of pontifical right; 3. dioceses or other ecclesiastical persons, whether physical or juridical, which have no superior below the Roman Pontiff; 4. cases which the Supreme Pontiff commits to this Tribunal. § 2. It deals with the same cases even in second and further instances, unless other provisions are made. Art. 130 — The Tribunal of the Roman Rota is governed by its own law.

V PONTIFICAL COUNCILS

Pontifical Council for the Laity

Art. 131 — The Pontifical Council for the Laity is competent in those matters pertaining to the Apostolic See regarding the promotion and coordination of the apostolate of the laity and, generally, in those matters respecting the Christian life of laypeople as such. Art. 132 — The president is assisted by an Advisory Board of cardinals and bishops. Figuring especially among the members of the Council are certain Christian faithful engaged in various fields of activity. Art. 133 — § 1. The Council is to urge and support laypeople to participate in the life and mission of the Church in their own way, as individuals or in associations, especially so that they may carry out their special responsibility of filling the temporal order with the spirit of the Gospel. § 2. It fosters joint action among laypeople in catechetical instruction, in liturgical and sacramental life as well as in works of mercy, charity, and social development. § 3. The Council attends to and organizes international conferences and other projects concerning the apostolate of the laity. Art. 134 — Within the parameters of its own competence, the Council performs all activities regarding lay associations of the Christian faithful; it erects associations of an international character and provides approval or recognitio for their statutes, without prejudice to the competence of the Secretariat of State. As for secular third orders, the Council deals only with those matters concerning their apostolic activities.

Apostolische Konstitution „Pater Bonus“ Johannes Pauls II. 37

Pontifical Council for Promoting Christian Unity

Art. 135 — It is the function of the Pontifical Council for Promoting Christian Unity to engage in ecumenical work through timely initiatives and activities, labouring to restore unity among Christians. Art. 136 — § 1. It sees that the decrees of the Second Vatican Council pertaining to ecumenism are put into practice. It deals with the correct interpretation of the principles of ecumenism and enjoins that they be carried out. § 2. It fosters, brings together, and coordinates national and international Catholic organizations promoting Christian unity, and supervises their undertakings. § 3. After prior consultation with the Supreme Pontiff, the Council maintains relations with Christians of Churches and ecclesial communities that do not yet have full communion with the Catholic Church, and especially organizes dialogue and meetings to promote unity with them, with the help of theological experts of sound doctrine. As often as may seem opportune, the Council deputes Catholic observers to Christian meetings, and it invites observers from other Churches and ecclesial communities to Catholic meetings. Art. 137 — § 1. Since the Council often deals with matters which by their very nature touch on questions of faith, it must proceed in close connection with the Congregation for the Doctrine of the Faith, especially if declarations and public documents have to be issued. § 2. In dealing with important matters concerning the separated Oriental Churches, the Council must first hear the Congregation for the Oriental Churches. Art. 138 — Within the Council there exists a Commission to study and deal with matters concerning the Jews from a religious perspective, the Commission for Religious Relations with the Jews; the president of the Council presides over the Commission.

Pontifical Council for the Family

Art. 139 — The Pontifical Council for the Family promotes the pastoral care of families, protects their rights and dignity in the Church and in civil society, so that they may ever be more able to fulfill their duties. Art. 140 — The president is assisted by an advisory board of bishops. Figuring above all among the members of the Council are laypeople, both men and women, especially married ones, from all over the world. 38 Ausgewählte Dokumente

Art. 141 — § 1. The Council works for a deeper understanding of the Church’s teaching on the family and for its spread through suitable catechesis. It encourages studies in the spirituality of marriage and the family. § 2. It works together with the bishops and their conferences to ensure the accurate recognition of the human and social conditions of the family institution everywhere and to ensure a strong general awareness of initiatives that help pastoral work for families. § 3. The Council strives to ensure that the rights of the family be acknowledged and defended even in the social and political realm. It also supports and coordinates initiatives to protect human life from the first moment of conception and to encourage responsible procreation. § 4. Without prejudice to art. 133, it follows the activities of institutes and associations which work for the good of the family.

Pontifical Council for Justice and Peace

Art. 142 — The goal of the Pontifical Council for Justice and Peace is to promote justice and peace in the world in accordance with the Gospel and the social teaching of the Church. Art. 143 — § 1. The Council makes a thorough study of the social teaching of the Church and ensures that this teaching is widely spread and put into practice among people and communities, especially regarding the relations between workers and management, relations that must come to be more and more imbued with the spirit of the Gospel. § 2. It collects information and research on justice and peace, about human development and violations of human rights; it ponders all this, and, when appropriate, shares its conclusions with the groupings of bishops. It cultivates relationships with Catholic international organizations and other institutions, even ones outside the Catholic Church, which sincerely strive to achieve peace and justice in the world. § 3. It works to form among peoples a mentality which fosters peace, especially on the occasion of World Peace Day. Art. 144 — The Council has a special relationship with the Secretariat of State, especially whenever matters of peace and justice have to be dealt with in public by documents or announcements.

Apostolische Konstitution „Pater Bonus“ Johannes Pauls II. 39

Pontifical Council "Cor unum"

Art. 145 — The Pontifical Council "Cor unum" shows the solicitude of the Catholic Church for the needy, to foster human fraternity and make manifest Christ’s charity. Art. 146 — It is the function of the Council: 1. to stimulate the Christian faithful as participants in the mission of the Church, to give witness to evangelical charity and to support them in this concern; 2. to foster and coordinate the initiatives of Catholic organizations that labour to help peoples in need, especially those who go to the rescue in the more urgent crises and disasters, and to facilitate their relations with public international organizations operating in the same field of assistance and good works; 3. to give serious attention and promote plans and undertakings for joint action and neighbourly help serving human progress. Art. 147 — The president of this Council is the same as the president of the Pontifical Council for Justice and Peace, who sees to it that the activities of both dicasteries are closely coordinated. Art. 148 — To ensure that the objectives of the Council are more effectively achieved, among members of the Council are also men and women representing Catholic charitable organizations.

Pontifical Council for the Pastoral Care of Migrants and Itinerant People

Art. 149 — The Pontifical Council for the Pastoral Care of Migrants and Itinerant People brings the pastoral concern of the Church to bear on the special needs of those who have been forced to leave their native land or who do not have one. It also sees to it that these matters are considered with the attention they deserve. Art. 150 — § 1. The Council ensures that in the particular Churches refugees and exiles, migrants, nomads, and circus workers receive effective and special spiritual care, even, if necessary, by means of suitable pastoral structures. § 2. It likewise fosters pastoral solicitude in these same Churches for sailors, at sea and in port, especially through the Apostleship of the Sea, over which it exercises ultimate direction. § 3. The Council has the same concern for those who work in airports or airplanes. 40 Ausgewählte Dokumente

§ 4. It works to ensure that the Christian people become aware of the needs of these people and effectively demonstrate a fraternal attitude towards them, especially on the occasion of World Migration Day. Art. 151 — The Council works to ensure that journeys which Christians undertake for reasons of piety, study, or recreation, contribute to their moral and religious formation, and it is available to the particular Churches in order that all who are away from home receive suitable spiritual care.

Pontifical Council for Pastoral Assistance to Health Care Workers

Art. 152 — The Pontifical Council for Pastoral Assistance to Health Care Workers shows the solicitude of the Church for the sick by helping those who serve the sick and suffering, so that their apostolate of mercy may ever more effectively respond to people’s needs. Art. 153 — § 1. The Council is to spread the Church’s teaching on the spiritual and moral aspects of illness as well as the meaning of human suffering. § 2. It lends its assistance to the particular Churches to ensure that health care workers receive spiritual help in carrying out their work according to Christian teachings, and especially that in turn the pastoral workers in this field may never lack the help they need to carry out their work. § 3. The Council fosters studies and actions which international Catholic organizations or other institutions undertake in this field. § 4. With keen interest it follows new health care developments in law and science so that these may be duly taken into account in the pastoral work of the Church.

Pontifical Council for the Interpretation of Legislative Texts

Art. 154 — The function of the Pontifical Council for the Interpretation of Legislative Texts consists mainly in interpreting the laws of the Church. Art. 155 —With regard to the universal laws of the Church, the Council is competent to publish authentic interpretations confirmed by pontifical authority, after consulting the dicasteries concerned in questions of major importance. Art. 156 — This Council is at the service of the other Roman dicasteries to assist them to ensure that general executory decrees and instructions which they are going to publish are in conformity with the prescriptions of the law currently in force and that they are drawn up in a correct juridical form. Art. 157 — Moreover, the general decrees of the conferences of bishops are to be submitted to this Council by the dicastery which is competent to grant them the recognitio, in order that they be examined from a juridical perspective. Apostolische Konstitution „Pater Bonus“ Johannes Pauls II. 41

Art. 158 — At the request of those interested, this Council determines whether particular laws and general decrees issued by legislators below the level of the supreme authority are in agreement or not with the universal laws of the Church.

Pontifical Council for Inter-Religious Dialogue

Art. 159 — The Pontifical Council for Inter-Religious Dialogue fosters and supervises relations with members and groups of non-Christian religions as well as with those who are in any way endowed with religious feeling. Art. 160 — The Council fosters suitable dialogue with the followers of other religions and encourages various kinds of relations with them. It promotes appropriate studies and conferences to develop mutual information and esteem, so that human dignity and the spiritual and moral riches of people may ever grow. The Council sees to the formation of those who engage in this kind of dialogue. Art. 161 — When the matter under consideration so requires, the Council must proceed in the exercise of its own function in consultation with the Congregation for the Doctrine of the Faith, and, if need be, with the Congregations for the Oriental Churches and for the Evangelization of Peoples. Art. 162 — This Council has a Commission, under the direction of the president of the Council, for fostering relations with Muslims from a religious perspective.

Pontifical Council for Dialogue with Non-Believers

Art. 163 — The Pontifical Council for Dialogue with Non-Believers shows the pastoral solicitude of the Church for those who do not believe in God or who profess no religion. Art. 164 — It promotes the study of atheism and of the lack of faith and religion, looking into their causes and their consequences with regard to the Christian faith, so that suitable assistance may be given to pastoral action through the work especially of Catholic educational institutions. Art. 165 — The Council sets up dialogue with atheists and unbelievers whenever they agree to sincere cooperation, and it is represented by true specialists at conferences on this matter.

42 Ausgewählte Dokumente

Pontifical Council for Culture

Art. 166 — The Pontifical Council for Culture fosters relations between the Holy See and the realm of human culture, especially by promoting communication with various contemporary institutions of learning and teaching, so that secular culture may be more and more open to the Gospel, and specialists in the sciences, literature, and the arts may feel themselves called by the Church to truth, goodness, and beauty. Art. 167 — The Council has its own special structure. The president is assisted by an advisory board and another board, composed of specialists of various disciplines from several parts of the world. Art. 168 — The Council on its own undertakes suitable projects with respect to culture. It follows through on those which are undertaken by various institutes of the Church, and, so far as necessary, lends them assistance. In consultation with the Secretariat of State, it shows interest in measures adopted by countries and international agencies in support of human culture and, as appropriate, it is present in the principal organizations in the field of culture and fosters conferences.

Pontifical Council for Social Communications

Art. 169 — § 1. The Pontifical Council for Social Communications is involved in questions regarding the means of social communication, so that, also by these means, human progress and the message of salvation may benefit secular culture and mores. § 2. In carrying out its functions, the Council must proceed in close connection with the Secretariat of State. Art. 170 — § 1. The chief task of this Council is to encourage and support in a timely and suitable way the action of the Church and her members in the many forms of social communication. It takes care to see that newspapers and periodicals, as well as films and radio or television broadcasts, are more and more imbued with a human and Christian spirit. § 2. With special solicitude the Council looks to Catholic newspapers and periodicals, as well as radio and television stations, that they may truly live up to their nature and function, by transmitting especially the teaching of the Church as it is laid out by the Church’s magisterium, and by spreading religious news accurately and faithfully. § 3. It fosters relations with Catholic associations active in social communications. Apostolische Konstitution „Pater Bonus“ Johannes Pauls II. 43

§ 4. It takes steps to make the Christian people aware, especially on the occasion offered by World Communications Day, of the duty of every person to work to ensure that the media are of service to the Church’s pastoral mission.

VI ADMINISTRATIVE SERVICES

Apostolic Camera

Art. 171 — § 1. The Apostolic Camera, presided over by the cardinal camerlengo of the Holy Roman Church, assisted by the vice-camerlengo and the other prelates of the Camera, chiefly exercises the functions assigned to it by the special law on the vacancy of the Apostolic See. § 2. When the Apostolic See falls vacant, it is the right and the duty of the cardinal camerlengo of the Holy Roman Church, personally or through his delegate, to request reports from all the administrations dependent on the Holy See on their patrimonial and economic status as well as information on any extraordinary business that may at that time be under way, and, from the Prefecture for the Economic Affairs of the Holy See he shall request a financial statement on income and expenditures of the previous year and the budgetary estimates for the following year. He is obliged to submit these reports and estimates to the College of Cardinals.

Administration of the Patrimony of the Apostolic See

Art. 172 — It is the function of the Administration of the Patrimony of the Apostolic See to administer the properties owned by the Holy See in order to provide the funds necessary for the Roman Curia to function. Art. 173 — This Council is presided over by a cardinal assisted by a board of cardinals; and it is composed of two sections, the Ordinary Section and the Extraordinary, under the control of the prelate secretary. Art. 174 — The Ordinary Section administers the properties entrusted to its care, calling in the advice of experts if needed; it examines matters concerning the juridical and economic status of the employees of the Holy See; it supervises institutions under its fiscal responsibility; it sees to the provision of all that is required to carry out the ordinary business and specific aims of the dicasteries; it maintains records of income and expenditures, prepares the accounts of the money received and paid out for the past year, and draws up the estimates for the year to come. 44 Ausgewählte Dokumente

Art. 175 — The Extraordinary Section administers its own moveable goods and acts as a guardian for moveable goods entrusted to it by other institutes of the Holy See.

Prefecture for the Economic Affairs of the Holy See

Art. 176 — The Prefecture for the Economic Affairs of the Holy See has the function of supervising and governing the temporal goods of the administrations that are dependent on the Holy See, or of which the Holy See has charge, whatever the autonomy these administrations may happen to enjoy. Art. 177 — The Prefecture is presided over by a cardinal assisted by a board of cardinals, with the collaboration of the prelate secretary and the general accountant. Art. 178 — § 1. It studies the reports on the patrimonial and economic status of the Holy See, as well as the statements of income and expenditures for the previous year and the budget estimates for the following year of the administrations mentioned in art. 176, by inspecting books and documents, if need be. § 2. The Prefecture compiles the Holy See’s consolidated financial statement of the previous year’s expenditures as well as the consolidated estimates of the next year’s expenditures, and submits these at specific times to higher authority for approval. Art. 179 — § 1. The Prefecture supervises financial undertakings of the administrations and expresses its opinion concerning projects of major importance. § 2. It inquires into damages inflicted in whatever manner on the patrimony of the Holy See, and, if need be, lodges penal or civil actions to the competent tribunals.

VII OTHER INSTITUTES OF THE ROMAN CURIA

Prefecture of the Papal Household

Art. 180 — The Prefecture of the Papal Household looks after the internal organization of the papal household, and supervises everything concerning the conduct and service of all clerics and laypersons who make up the papal chapel and family. Art. 181 — (…) § 3. It arranges public and private audiences with the Pontiff, in consultation with the Secretariat of State whenever circumstances so Apostolische Konstitution „Pater Bonus“ Johannes Pauls II. 45 demand and under its direction it arranges the procedures to be followed when the Roman Pontiff meets in a solemn audience with heads of State, ambassadors, members of governments, public authorities, and other distinguished persons.

Office for the Liturgical Celebrations of the Supreme Pontiff

Art. 182 — § 1. The Office for the Liturgical Celebrations of the Supreme Pontiff is to prepare all that is necessary for the liturgical and other sacred celebrations performed by the Supreme Pontiff or in his name and supervise them according to the current prescriptions of liturgical law. (…)

IX INSTITUTIONS CONNECTED WITH THE HOLY SEE

Art. 186 — There are certain institutes, some of ancient origin and some not long established, which do not belong to the Roman Curia in a strict sense but nevertheless provide useful or necessary services to the Supreme Pontiff himself, to the Curia and the whole Church, and are in some way connected with the Apostolic See. Art. 187 — Among such institutes are the Vatican Secret Archives, where documents of the Church’s governance are preserved first of all so that they may be available to the Holy See itself and to the Curia as they carry out their own work, but then also, by papal permission, so that they may be available to everyone engaged in historical research and serve as a source of information on all areas of secular history that have been closely connected with the life of the Church in centuries gone by. Art. 188 — In the Vatican Apostolic Library, established by the Supreme Pontiffs, the Church has a remarkable instrument for fostering, guarding, and spreading culture. In its various sections, it offers to scholars researching truth a treasure of every kind of art and knowledge. Art. 189 — To seek the truth and to spread it in the various areas of divine and human sciences there have arisen within the Roman Church various academies, as they are called, among which is the Pontifical Academy of Sciences. Art. 190 — In their constitution and administration, all these institutions of the Roman Church are governed by their own laws. Art. 191 — Of more recent origin, though partly based on examples of the past, are the Vatican Polyglot Press; the Vatican Publishing House and its bookstore; the daily, weekly and monthly newspapers, among which 46 Ausgewählte Dokumente

L’Osservatore romano; Vatican Radio; the Vatican Television Centre. These institutes, according to their own regulations, come within the competence of the Secretariat of State or of other agencies of the Roman Curia. Art. 192 — The Fabric of Saint Peter’s deals, according to its own regulations, with matters concerning the Basilica of the Prince of the Apostles, with respect to the preservation and decoration of the building and behaviour among the employees and pilgrims who come into the church. Where necessary, the superiors of the Fabric act in cooperation with the Chapter of the Basilica. Art. 193 — The Office of Papal Charities carries on the work of aid of the Supreme Pontiff toward the poor and is subject directly to him. We decree the present Apostolic Constitution to be stable, valid, and effective now and henceforth, that it shall receive its full and integral effects from the first day of the month of March of 1989, and that it must in each and everything and in any manner whatsoever be fully observed by all those to whom it applies or in any way shall apply, anything to the contrary notwithstanding, even if it is worthy of most special mention.

Given in Rome, at Saint Peter’s, in the presence of the cardinals assembled in consistory, on the vigil of the solemnity of the Holy Apostles Peter and Paul, 28 June in the Marian Year 1988, the tenth of Our pontificate.

JOHN PAUL II

APPENDIX I

Pastoral Significance of the Visit ad limina Apostolorum (cf. arts. 28-32)

That pastoral spirit, prominent in the revision of the Apostolic Constitution on the Roman Curia, has also led to attaching greater significance to bishops’ visits ad limina Apostolorum, bringing a more adequate light to bear on the pastoral importance which the visits have gained in the present life of the Church.

1. These visits, as we know, take place when the bishops, joined as they are to the Apostolic See with the bond of communion and presiding in charity and service over the particular Churches throughout the world, set out at certain appointed times for Rome to visit the tombs of the Apostles. On the one hand, these visits give the bishops an opportunity to sharpen their awareness of their responsibilities as successors of the Apostles and to feel Apostolische Konstitution „Pater Bonus“ Johannes Pauls II. 47 more intensely their sense of hierarchical communion with the successor of Peter. On the other hand, the visits in some way constitute the highest and most central point in that universal ministry that the Holy Father is carrying out when he embraces his brother bishops, the pastors of the particular Churches, and takes up with them the business of sustaining their mission in the Church.

2. These ad limina visits bring into full view this movement or life-blood between the particular Churches and the Church as a whole that theologians call perichoresis. The process may be compared to the diastolic-systolic movements within the human body when the blood is carried to the outer limbs and from there flows back to the heart. Some trace and example of a first ad limina visit is found in Paul’s letter to the Galatians, in which the Apostle tells the story of his conversion and the journey he undertook among the pagans. Although he knew that he had been called and instructed personally by Christ who had conquered death, he wrote these words: "[Then] did I go up to Jerusalem to meet Cephas. I stayed fifteen days with him" (Gal 1:18). "It was not until fourteen years later that I travelled up to Jerusalem again [...] I expounded the whole gospel that I preach the gentiles, to make quite sure that the efforts I was making and had already made should not be fruitless" (Gal 2: 1-2).

3. The natural result of this meeting with Peter’s successor, first guardian of the deposit of truth passed on by the Apostles, is to strengthen unity in the same faith, hope and charity, and more and more to recognize and treasure that immense heritage of spiritual and moral wealth that the whole Church, joined with the bishop of Rome by the bond of communion, has spread throughout the world. During the ad limina visit, two men stand face to face together, namely the bishop of a certain particular Church and the bishop of Rome, who is also the successor of Peter. Both carry on their shoulders the burden of office, which they cannot relieve themselves from, but they are not at all divided one from the other, for both of them in their own way represent, and must represent, the sum total of the faithful, the whole of the Church, and the sum total of the bishops, which together constitute the only "we and us" in the body of Christ. It is in their communion that the faithful under their care communicate with one another, and likewise the universal Church and particular Churches communicate with each other.

4. For all these reasons, the ad limina visits express that pastoral solicitude which thrives in the universal Church. Here we see the meeting of the pastors of 48 Ausgewählte Dokumente the Church, joined together in a collegial unity that is based on apostolic succession. In this College, each and every one of the bishops displays that solicitude of Jesus Christ, the Good Shepherd, which all have received by way of inheritance. This indeed is the highest ideal of the apostolate that has to be carried out in the Church and which concerns the bishops together with the successor of Peter. For each one of them stands at the centre of all the apostolate, in all its forms, that is carried out in each particular Church, joined at the same time in the universal dimension of the Church as a whole. All this apostolate, again in all its forms, demands and includes the work and help of all those who are building the Body of Christ in the Church, be it universal or particular: the priests, men and women religious consecrated to God, and the laypeople.

5. Now if the ad limina visits are conceived and viewed in this way, they come to be a specific moment of that communion which so profoundly determines the nature and essence of the Church, as it was admirably indicated in the Dogmatic Constitution on the Church, especially in chapters II and III. Given that society nowadays is moving towards a greater unification, and the Church experiences herself as "a sign and instrument [...] of communion with God and of unity among the whole of humankind," it seems utterly necessary that a permanent communication between particular Churches and the Apostolic See should be promoted and built up, especially by sharing pastoral solicitude regarding questions, experiences, problems, projects and ideas about life and action. When pastors converge on Rome and meet together, there comes to pass a remarkable and most beautiful sharing of gifts from among all those riches in the Church, be they universal or local and particular, in accordance with that principle of catholicity by which "each part contributes its own gifts to other parts and to the whole Church, so that the whole and each of the parts are strengthened by the common sharing of all things and by the common effort to attain to fullness in unity." Furthermore and in the same way, ad limina visits aim not only at a direct sharing of information but also and especially to an increase and strengthening of a collegial structure in the body of the Church, bringing about a remarkable unity in variety. This communication in the Church is a two-way movement. On the one hand, the bishops converge towards the centre and the visible foundation of unity. We are referring to that unity which, when it comes to full bloom, casts its benefits on their own groupings or conferences, through each pastor’s responsibilities and awareness of his functions and of their fulfilment, or through the collegial spirit of all the pastors. On the other hand, there is the commission Apostolische Konstitution „Pater Bonus“ Johannes Pauls II. 49

"which the Lord confided to Peter alone, as the first of the apostles" which serves the ecclesial community and the spread of her mission, in such a way that nothing is left untried that may lead to the advancement and preservation of the unity of the faith and the common discipline of the whole Church, and all become more and more aware that the responsibility of proclaiming the Gospel everywhere throughout the world falls chiefly on the body of the pastors.

6. From all the principles established above to describe this most important process, one may deduce in what way that apostolic custom of "seeing Peter" is to be understood and put into practice. First of all the ad limina visit has a sacred meaning in that the bishops with religious veneration pay a visit to the tombs of Peter and Paul, the Princes of the Apostles, shepherds and pillars of the Church of Rome. Then the ad limina visit has a personal meaning because each individual bishop meets the successor of Peter and talks to him face to face. Finally, the visit has a curial meaning, that is, a hallmark of community, because the bishops enter into conversation with the moderators of the dicasteries, councils, and offices of the Roman Curia. The Curia, after all, is a certain "community" that is closely joined with the Roman Pontiff in that area of the Petrine ministry which involves solicitude for all the Churches (cf. 2 Cor 11:28). In the course of the ad limina visit, the access that the bishops have to the dicasteries is of a two-fold nature: — First, it gives them access to each individual agency of the Roman Curia, especially to questions that the agencies are dealing with directly according to their competence, questions that have been referred by law to those agencies because of their expertise and experience. — Second, bishops coming from all over the world, where each of the particular Churches can be found, are introduced to questions of common pastoral solicitude for the universal Church. Bearing in mind this specific point of view, the Congregation for Bishops, in consultation with the other interested Congregations, is preparing a "Directory" for publication so that the ad limina visits can receive long- and short-term preparation and thus proceed smoothly.

7. Each and every bishop — by the very nature of that "ministry" that has been entrusted to him — is called and invited to visit the "tombs of the Apostles" at certain appointed times. However, since the bishops living within each territory, nation or region, have already gathered together and now form conferences of bishops — collegial 50 Ausgewählte Dokumente unions with an excellent, broad theoretical basis — it is highly appropriate that the ad limina visits should proceed according to this collegial principle, for that carries much significance within the Church. The institutes of the Apostolic See, and especially the nunciatures and apostolic delegations as well as the dicasteries of the Roman Curia, are most willing to offer assistance in order to ensure that ad limina visits be made possible, are suitably prepared and proceed well. To sum up: the institution of the ad limina visit is an instrument of the utmost value, commanding respect because it is an ancient custom and has outstanding pastoral importance. Truly, these visits express the catholicity of the Church and the unity and communion of the College of Bishops, qualities rooted in the successor of Peter and signified by those holy places where the Princes of the Apostles underwent martyrdom, qualities of a theological, pastoral, social, and religious import known to all. This institution therefore is to be favored and promoted in every possible way, especially at this moment of the history of salvation in which the teachings and magisterium of the Second Vatican Ecumenical Council shine out with ever brighter light. (…)

Quelle: Heiliger Stuhl, www.vatican.va/holy_father/john_paul_ii/apost_constitutions/ documents/hf_jp-ii_apc_19880628_pastor-bonus_en.htm (Zugriff am 9. Mai 2006)

Apostolische Konstitution „Universi Dominici Gregis“ 51

Apostolische Konstitution „Universi Dominici Gregis“ Johannes Pauls II.

vom 22. Februar 1996

(Auszüge)

Hirte der gesamten Herde des Herrn ist der Bischof der Kirche von Rom, in der der heilige Apostel Petrus durch höchste Verfügung der göttlichen Vorsehung Christus im Martyrium das höchste Blutzeugnis gegeben hat. Daher ist es leicht verständlich, dass die rechtmäßige apostolische Sukzession auf diesem Stuhl, mit dem sich »wegen des außerordentlichen Vorranges jede andere Kirche in Einheit befinden muss«, schon immer ein besonderes Anliegen gewesen ist. (...) In der Tat scheint das Prinzip unangefochten zu sein, wonach es den Päps- ten zusteht, unter Anpassung an die Änderung der Zeiten die Art und Weise zu bestimmen, wie die Ernennung der Person vonstatten gehen soll, die bestellt wird, die Nachfolge des heiligen Petrus auf dem Bischöflichen Stuhl in Rom anzutreten. (...) Deswegen bestätige ich die Norm des in Kraft befindlichen Kodex des ka- nonischen Rechtes (vgl. can. 349 CIC), in dem sich die nunmehr tausendjährige Praxis der Kirche widerspiegelt, und bekräftige nochmals, daß das Kollegium der Wähler des Papstes einzig aus den Kardinälen der Heiligen Römischen Kir- che zusammengesetzt ist. In ihnen kommen die beiden Aspekte, die die Gestalt und das Amt des Römischen Papstes charakterisieren, gleichsam in einer wun- derbaren Synthese zum Ausdruck: Römisch, weil er identifiziert wird mit der Person des Bischofs der Kirche, die in Rom ist, und daher in enger Beziehung mit dem Klerus dieser Stadt steht, der repräsentiert wird durch die Kardinäle der Presbyteral- und Diakonatstitel von Rom, und mit den Kardinalbischöfen der suburbikarischen Sitze; Pontifex der universalen Kirche, weil er bestellt worden ist, sichtbar den unsichtbaren Hirten zu vertreten, der die gesamte Herde zu den Weiden des ewigen Lebens führt. Die Universalität der Kirche nimmt in dieser Weise trefflich Gestalt an durch die Zusammensetzung des Kardinalskollegiums selbst, das aus Purpurträgern aller Kontinente besteht. Unter den aktuellen historischen Umständen scheint die universale Dimen- sion der Kirche genügend zum Ausdruck gebracht durch das Kollegium der einhundertzwanzig wahlberechtigten Kardinäle, das aus Purpurträgern zusam- mengesetzt ist, die von allen Teilen der Erde und von den verschiedensten Kultu- ren kommen. Ich bestätige also diese Höchstzahl von wahlberechtigten Kardinä- len und mache gleichzeitig deutlich, dass die Beibehaltung der von meinem Vor- 52 Ausgewählte Dokumente gänger Paul VI. aufgestellten Norm, gemäß der alle, die am Tag des Beginns der Vakanz des Apostolischen Stuhles schon das achtzigste Lebensjahr vollendet haben, nicht an der Wahl teilnehmen, keineswegs ein Zeichen von Geringschät- zung darstellen soll. Der Grund dieser Verfügung ist im Willen zu suchen, solch einem verehrungswürdigen Alter nicht noch die zusätzliche Last aufzubürden, die in der Verantwortung besteht, jemanden zu wählen, der die Herde Christi in einer den Erfordernissen der Zeit gemäßen Weise führen muss. (...) In diesem Sinne erlasse ich diese Apostolische Konstitution, in der die Normen enthalten sind, an die sich im Falle der Vakanz des Apostolischen Stuh- les, aus welchem Grund oder Umstand auch immer, die Kardinäle streng halten müssen, die das verpflichtende Recht besitzen, den Nachfolger Petri zu wählen, der sichtbares Haupt der ganzen Kirche und Diener der Diener Gottes ist.

ERSTER TEIL DIE VAKANZ DES APOSTOLISCHEN STUHLES

KAPITEL I

VOLLMACHTEN DES KARDINALSKOLLEGIUMS WÄHREND DER VAKANZ DES APOSTOLISCHEN STUHLES

1. Während der Vakanz des Apostolischen Stuhles hat das Kardinalskolle- gium keinerlei Vollmacht oder Jurisdiktion bezüglich jener Fragen, die dem Papst zu Lebzeiten oder während der Ausübung der Aufgaben seines Amtes zustehen; diese Fragen müssen alle ausschließlich dem künftigen Papst vorbehal- ten bleiben. Deshalb erkläre ich jede Handlung für ungültig und nichtig, die das Kardinalskollegium in Ausübung der dem Papst zu seinen Lebzeiten oder wäh- rend der Zeit der Ausübung seines Amtes zustehenden Vollmacht oder Jurisdik- tion vornehmen zu müssen glaubte, es sei denn, sie befinden sich innerhalb der in dieser Konstitution ausdrücklich genannten Grenzen. 2. Während der Vakanz des Apostolischen Stuhles ist die Leitung der Kir- che dem Kardinalskollegium anvertraut, aber nur zur Erledigung der ordentli- chen Angelegenheiten oder für jene Fragen, die keinen Aufschub (...) dulden, sowie für die Vorbereitung alles dessen, was zur Wahl des neuen Papstes erfor- derlich ist. Diese Aufgabe muss innerhalb der von dieser Konstitution vorgese- henen Modalitäten und Grenzen erledigt werden: deshalb müssen jene Angele- genheiten absolut ausgeschlossen werden, die — sei es per Gesetz oder aufgrund der Praxis — entweder in der Vollmacht des Papstes allein liegen oder die Nor- Apostolische Konstitution „Universi Dominici Gregis“ 53 men für die Wahl des neuen Papstes gemäß den Anordnungen der vorliegenden Konstitution betreffen. (...) 4. Während der Vakanz des Apostolischen Stuhles dürfen die von den Päps- ten erlassenen Gesetze in keiner Weise korrigiert oder abgeändert werden; es dürfen auch keine Hinzufügungen oder Abstriche gemacht werden noch darf von ihnen auch nur teilweise dispensiert werden. Dies gilt vor allem für jene, die die Regelung der Papstwahl betreffen. Für den Fall, dass gegen diese Anordnung etwas unternommen oder auch nur der Versuch hierzu gemacht werden sollte, erkläre ich dies kraft meiner höchsten Autorität für nichtig und ungültig. (...)

KAPITEL II

DIE KONGREGATIONEN DER KARDINÄLE ZUR VORBEREITUNG DER PAPSTWAHL

7. Während der Sedisvakanz gibt es zwei Arten von Kongregationen der Kardinäle: eine Generalkongregation, d. h. des gesamten Kollegiums bis zum Beginn der Wahl, und eine Sonderkongregation. An den Generalkongregationen müssen alle Kardinäle teilnehmen, die nicht rechtmäßig verhindert sind, sobald sie über die Vakanz des Apostolischen Stuhles unterrichtet wurden. Den Kardi- nälen jedoch, die gemäß der Norm in Nr. 33 dieser Konstitution kein Recht be- sitzen, den Papst zu wählen, ist die Erlaubnis gegeben, wenn sie es vorziehen, nicht an diesen Generalkongregationen teilzunehmen. Die Sonderkongregation besteht aus dem Kardinal-Camerlengo der Heili- gen Römischen Kirche und aus drei Kardinälen, je einem aus jeder Ordnung, die durch Los aus den wahlberechtigten Kardinälen bestimmt werden, die bereits in Rom eingetroffen sind. Das Amt dieser drei Kardinäle, die Assistenten heißen, erlischt nach dem dritten Tag, und an ihre Stelle treten, stets durch Auslosung bestimmt, andere Kardinäle mit gleichlanger Amtsdauer, auch nach Beginn der Wahl. Während der Wahlperiode werden die wichtigeren Angelegenheiten, falls erforderlich, von der Versammlung der wahlberechtigten Kardinäle behandelt; die ordentlichen Angelegenheiten werden hingegen durchgehend von der Son- derkongregation der Kardinäle bearbeitet. Während der Sedisvakanz tragen die Kardinäle in den General- und Sonderkongregationen den üblichen schwarzen filettierten Talar und die rote Schärpe, dazu die Kalotte, das Pektorale und den Ring. (...) 54 Ausgewählte Dokumente

10. In den Kardinalskongregationen dürfen die Abstimmungen bei wichti- geren Angelegenheiten nicht mündlich, sondern nur in geheimer Form erfolgen. (...) 12. Bei den ersten Generalkongregationen ist dafür zu sorgen, dass die ein- zelnen Kardinäle ein Exemplar dieser Konstitution zur Verfügung haben; gleich- zeitig sei ihnen die Möglichkeit gegeben, eventuell Fragen über den Sinn und die Ausführung der in der Konstitution festgelegten Normen zu stellen. Außerdem ist es ratsam, dass jener Teil dieser Konstitution vorgelesen wird, der die Vakanz des Apostolischen Stuhles betrifft. Zugleich müssen alle anwesenden Kardinäle den Eid ablegen, die in der Konstitution enthaltenen Vorschriften zu beachten und das Amtsgeheimnis zu wahren. Dieser Eid, der auch von den Kardinälen abzulegen ist, die später hinzukommen und diesen Kongregationen erst in einer zweiten Phase beiwohnen, soll vom Kardinaldekan oder gegebenenfalls von einem anderen Vorsitzenden des Kollegiums gemäß der in Nr. 9 dieser Konstitu- tion bestimmten Norm in Gegenwart der übrigen Kardinäle nach folgender For- mel vorgelesen werden: Wir Kardinalbischöfe, Kardinalpriester und Kardinaldiakone der Heiligen Römischen Kirche versprechen, verpflichten uns und schwören, daß wir alle zusammen und jeder einzelne von uns genau und gewissenhaft alle Normen be- achten werden, die in der Apostolischen Konstitution Universi Dominici Gregis Papst Johannes Pauls II. enthalten ist, und alles streng geheimhalten werden, was sich in irgendeiner Weise auf die Wahl des Papstes bezieht oder was von Natur aus während der Vakanz des Apostolischen Stuhles die Geheimhaltung erfordert. Hierauf soll jeder einzelne Kardinal sprechen: Und ich, N. Kardinal N., ver- spreche es, verpflichte mich darauf und schwöre es. Während er die Hand auf das Evangelium legt, füge er hinzu: So wahr mir Gott helfe und die heiligen Evangelien, die ich mit meiner Hand berühre. (...)

KAPITEL III

ÜBER EINIGE ÄMTER WÄHREND DER VAKANZ DES APOSTOLISCHEN STUHLES

14. Entsprechend Artikel 6 der Apostolischen Konstitution Pastor Bonus treten mit dem Tod des Papstes alle Leiter der Dikasterien der Römischen Kurie von der Ausübung ihres Amtes zurück, seien es der Kardinalstaatssekretär, die Kardinalpräfekten oder die erzbischöflichen Präsidenten wie auch die Mitglieder derselben Dikasterien. Davon ausgenommen sind der Camerlengo der Heiligen Apostolische Konstitution „Universi Dominici Gregis“ 55

Römischen Kirche und der Großpönitentiar, die auch weiterhin die ordentlichen Angelegenheiten erledigen, hierbei aber dem Kardinalskollegium das unterbrei- ten, was dem Papst hätte vorgelegt werden müssen. Ebenso bleibt gemäß der Apostolischen Konstitution Vicariae Potestatis (Nr. 2 § 1) der Kardinalvikar der Diözese Rom während der Vakanz des Aposto- lischen Stuhles in seinem Amt und gleichfalls bleibt der Kardinalerzpriester der Vatikanischen Basilika und Generalvikar für die Vatikanstadt für seinen Juris- diktionsbereich im Amt. (...) 17. Der Camerlengo der Heiligen Römischen Kirche soll, sobald er die Nachricht vom Tode des Papstes erhalten hat, im Beisein des Päpstlichen Zere- monienmeisters, der Prälaten sowie des Sekretärs und Kanzlers der Apostoli- schen Kammer, der die amtliche Todesurkunde auszustellen hat, den Tod des Papstes offziell feststellen. Der Kardinal-Camerlengo soll außerdem das Arbeits- zimmer und die Privatgemächer des verstorbenen Papstes versiegeln sowie ver- fügen, dass das Personal, das sich gewöhnlich in der Privatwohnung aufhält, bis nach der Bestattung des Papstes dort bleiben kann, wenn die gesamte Wohnung des Papstes versiegelt wird. Ferner soll er den Tod des Papstes dem Kardinalvi- kar von Rom mitteilen, der seinerseits die Bevölkerung von Rom durch einen eigenen Erlass hiervon unterrichten wird. Desgleichen soll er den Kardinalerz- priester der Vatikanischen Basilika unterrichten. Auch soll er vom Apostolischen Palast im Vatikan und, sei es persönlich oder durch einen Delegaten, vom Late- ranpalast und von jenem in Castelgandolfo Besitz ergreifen und für ihre Erhal- tung und Leitung Sorge tragen. Er hat nach Anhörung der Kardinäle, die in den drei Rangordnungen den Vorsitz führen, alle Anordnungen hinsichtlich der Bei- setzung des Papstes zu treffen, es sei denn, dieser hat zu Lebzeiten selbst diesbe- züglich seinen Willen kundgetan. Im Namen und mit Zustimmung des Kardinal- kollegiums soll er schließlich für alles Sorge tragen, was die Umstände zum Schutz der Rechte des Apostolischen Stuhles und zu seiner ordnungsgemäßen Verwaltung nahelegen. Es ist in der Tat Aufgabe des Camerlengo der Heiligen Römischen Kirche, während der Sedisvakanz sich mit Hilfe der drei Kardinalas- sistenten um die zeitlichen Güter und Rechte des Heiligen Stuhles zu kümmern und diese zu verwalten, unter der Voraussetzung der einmaligen Zustimmung des Kardinalskollegiums für die weniger wichtigen Fragen, und für die schwer- wiegenderen Fragen der Zustimmung in jedem einzelnen Falle. (...) 19. Die Aufgabe des Dekans des Kardinalskollegiums ist es, den Tod des Papstes, sobald er hiervon durch den Camerlengo oder den Präfekten des Päpst- lichen Hauses unterrichtet worden ist, allen Kardinälen mitzuteilen sowie diese zu den Kongregationen des Kollegiums zusammenzurufen. Gleichzeitig teilt er 56 Ausgewählte Dokumente den Tod des Papstes dem beim Heiligen Stuhl akkreditierten Diplomatischen Korps und den Staatsoberhäuptern der betreffenden Nationen mit. 20. Während der Vakanz des Apostolischen Stuhles behalten der Substitut des Staatssekretariats wie auch der Sekretär für die Beziehungen zu den Staaten und die Sekretäre der Dikasterien der Römischen Kurie die Leitung ihrer Ämter bei und sind hierüber dem Kardinalskollegium verantwortlich. (...) 23. Während der Sedisvakanz liegt die gesamte zivile Gewalt des Papstes bezüglich der Leitung der Vatikanstadt beim Kardinalskollegium, das jedoch nur in dringenden Fällen und für die Zeit der Sedisvakanz Dekrete erlassen kann, die nur dann für die Zukunft gültig bleiben, wenn sie vom neuen Papst bestätigt werden.

KAPITEL IV

VOLLMACHTEN DER DIKASTERIEN DER RÖMISCHEN KURIE WÄHREND DER VAKANZ DES APOSTOLISCHEN STUHLES

24. Während der Sedisvakanz haben die Dikasterien der Römischen Kurie, mit Ausnahme der in Nr. 26 dieser Konstitution genannnten, keinerlei Vollmach- ten in jenen Angelegenheiten, die sie Sede plena nicht behandeln oder wahrneh- men können, (...). 25. Die einem jeden Dikasterium eigenen ordentlichen Vollmachten erlö- schen hingegen mit dem Tod des Papstes nicht; ich bestimme jedoch, dass die Dikasterien von ihren Vollmachten nur zur Gewährung von Gnadenerweisen, die von geringerer Bedeutung sind, Gebrauch machen, während schwerwiegendere oder umstrittene Fragen, die auf einen späteren Zeitpunkt verschoben werden können, ausschließlich dem künftigen Papst vorbehalten bleiben müssen; wenn sie keinen Aufschub erlauben (wie unter anderem die Dispensfälle in articulo mortis, die der Papst zu gewähren pflegt), können sie vom Kardinalskollegium dem Kardinal anvertraut werden, der bis zum Tod des Papstes Präfekt des Di- kasteriums gewesen ist, oder auch dem Erzbischof, der bis dahin Präsident gewe- sen ist, sowie den übrigen Kardinälen derselben Behörde, der sie der verstorbene Papst wahrscheinlich zur Bearbeitung übergeben hätte. (...) 26. Der Oberste Gerichtshof der Apostolischen Signatur und der Gerichts- hof der Römischen Rota behandeln auch während der Vakanz des Apostolischen Stuhles weiterhin die Rechtsfälle entsprechend ihren eigenen Gesetzen, jedoch unter Beachtung der Vorschriften, die im Artikel 18, 1 und 3 der Apostolischen Konstitution Pastor Bonus enthalten sind. Apostolische Konstitution „Universi Dominici Gregis“ 57

KAPITEL V

DIE BEISETZUNGSFEIERLICHKEITEN FÜR DEN PAPST VON ROM

27. Nach Ableben des Papstes von Rom halten die Kardinäle die Trauerfei- erlichkeiten für seine Seelenruhe an neun aufeinanderfolgenden Tagen entspre- chend dem Ordo exsequiarum Romani Pontificis, an dessen Normen sie sich ebenso wie an jene des Ordo rituum conclavis genau halten. (...) 30. Niemandem ist es erlaubt mit irgendeinem Hilfsmittel, den Papst auf dem Krankenbett oder nach seinem Ableben zu fotografieren noch mit irgendei- nem Instrument seine Worte für eine spätere Wiedergabe aufzunehmen. Wenn jemand nach dem Tode des Papstes zu Dokumentationszwecken Fotografien zu machen wünscht, muss er darum beim Kardinal-Camerlengo der Heiligen Römi- schen Kirche nachsuchen, der jedoch die Aufnahmen des Papstes nicht zulassen wird, wenn dieser nicht mit den Pontifikalgewändern bekleidet ist. 31. Nach der Bestattung des Papstes und während der Wahl des neuen Paps- tes soll kein Teil der päpstlichen Privatgemächer bewohnt werden. 32. Wenn der verstorbene Papst durch Hinterlassung von Briefen und Pri- vatdokumenten über seinen Besitz ein Testament gemacht und einen eigenen Testamentsvollstrecker ernannt hat, steht es diesem zu, entsprechend der vom Erblasser erhaltenen Vollmacht, das anzuordnen und auszuführen, was den Pri- vatbesitz und die Schriften des verstorbenen Papstes betrifft. Dieser Testaments- vollstrecker hat über die Durchführung seiner Aufgabe einzig und allein dem neuen Papst Rechenschaft abzulegen.

ZWEITER TEIL DIE WAHL DES PAPSTES VON ROM

KAPITEL I

DIE WÄHLER DES PAPSTES VON ROM

33. Das Recht, den Römischen Papst zu wählen, steht einzig und allein den Kardinälen der Heiligen Römischen Kirche zu mit Ausnahme derer, die vor dem Todestag des Papstes oder vor dem Tag der Vakanz des Apostolischen Stuhles schon das 80. Lebensjahr überschritten haben. Die Höchstzahl der wahlberech- tigten Kardinäle darf nicht mehr als 120 betragen. Unbedingt ausgeschlossen ist das aktive Wahlrecht eines anderen kirchlichen Würdenträgers oder die Einmi- 58 Ausgewählte Dokumente schung einer weltlichen Macht, gleich welchen Ranges und welcher Ordnung sie sein mag. (...) 35. Keiner der wahlberechtigten Kardinäle kann von der aktiven oder passi- ven Wahl aus irgendeinem Grund oder Vorwand ausgeschlossen werden, jedoch unter Beachtung der in Nr. 40 dieser Konstitution enthaltenen Bestimmungen. (...) 37. Ferner bestimme ich, daß die anwesenden wahlberechtigten Kardinäle nach Eintritt der rechtmäßigen Vakanz des Apostolischen Stuhles fünfzehn volle Tage auf die abwesenden warten müssen; allerdings überlasse ich es dem Kardi- nalskollegium, den Beginn der Wahl, wenn schwerwiegende Gründe vorhanden sind, noch um einige Tage hinauszuschieben. Doch nach Ablauf von höchstens zwanzig Tagen nach Beginn der Sedisvakanz sind alle anwesenden wahlberech- tigten Kardinäle gehalten, sich zur Wahl zu begeben. 38. Alle wahlberechtigten Kardinäle, die durch den Dekan oder in seinem Namen durch einen anderen Kardinal zur Wahl des neuen Papstes zusammenge- rufen wurden, sind kraft heiligen Gehorsams gehalten, der Ankündigung der Einberufung nachzukommen und sich an den dazu festgelegten Ort zu begeben, außer sie seien durch Krankheit oder einen anderen schwerwiegenden Grund verhindert, der jedoch vom Kardinalskollegium als solcher anerkannt werden muss. 39. Treffen noch wahlberechtigte Kardinäle re integra ein, d. h. vor Beginn der Wahl des Oberhirten der Kirche, werden sie zum Wahlvorgang in dem Sta- dium zugelassen, in dem er sich befindet. (...)

KAPITEL II

DER WAHLORT UND DIE AUFGRUND IHRES AMTES ZUGELASSENEN PERSONEN

41. Das Konklave für die Wahl des Papstes erfolgt innerhalb des Gebietes der Vatikanstadt, in bestimmten Bereichen und Gebäuden, die den Unbefugten verschlossen bleiben, um eine angemessene Unterbringung und einen passenden Aufenthalt der wahlberechtigten Kardinäle und all jener, die rechtmäßig zur Mitarbeit an der regulären Abwicklung der Wahl selbst bestellt worden sind, zu gewährleisten. 42. Zum festgelegten Zeitpunkt des Beginns des Vorgangs der Papstwahl müssen alle wahlberechtigten Kardinäle eine geeignete Unterkunft im sogenann- Apostolische Konstitution „Universi Dominici Gregis“ 59 ten Domus Sanctae Marthae, das erst jüngst in der Vatikanstadt fertiggestellt worden ist, erhalten und bezogen haben. (...) 43. Vom Augenblick der Festsetzung des Beginns der Wahlhandlungen bis zur öffentlichen Bekanntmachung der erfolgten Wahl des Papstes oder jedenfalls bis zum Zeitpunkt, den der neue Papst festgelegt haben wird, werden die Räum- lichkeiten des Domus Sanctae Marthae, insbesondere aber die Sixtinische Kapel- le und die für die liturgischen Feiern bestimmten Räume für die nichtautorisier- ten Personen durch die Autorität des Kardinal-Camerlengo und unter der äußeren Mitwirkung des Substituten des Staatssekretariats geschlossen, gemäß dem, was in den folgenden Nummern festgelegt worden ist. Das gesamte Gebiet der Vatikanstadt und auch die ordentliche Aktivität der Ämter, die ihren Sitz darin haben, müssen für diese Zeitperiode so geregelt wer- den, dass die Geheimhaltung und der freie Ablauf aller Handlungen, die mit der Wahl des Papstes verbunden sind, garantiert werden. Insbesondere muss dafür Sorge getragen werden, dass die wahlberechtigten Kardinäle auf dem Weg vom Domus Sanctae Marthae zum Apostolischen Palast im Vatikan von niemandem erreicht werden können. 44. Die wahlberechtigten Kardinäle sollen ab Beginn der Wahlhandlungen bis zur öffentlichen Bekanntmachung der erfolgten Wahl sich jeglicher briefli- cher und telefonischer Korrespondenz oder auch jeglicher Kommunikation durch andere Mittel mit Personen, die mit dem Ablauf der Wahl nichts zu tun haben, enthalten, es sei denn, es handelt sich um eine genehmigte und dringende Not- wendigkeit (...). 45. Allen anderen, die nicht unter der folgenden Nummer genannt werden, aber aus gerechtfertigtem Grund sich in der Vatikanstadt befinden, wie in Nr. 43 dieser Konstitution vorgesehen, ist es absolut verboten, wenn sie zufällig einem der wahlberechtigten Kardinäle begegnen, unter welcher Form, mit welchem Mittel oder aus welchem Grund auch immer, mit den Kardinälen ins Gespräch zu kommen. (...)

KAPITEL III

DER BEGINN DER WAHLHANDLUNGEN

49. Nachdem die Trauerfeierlichkeiten für den verstorbenen Papst vor- schriftsmäßig gehalten worden sind und alles vorbereitet worden ist, was zum geordneten Ablauf der Wahl notwendig ist, versammeln sich am festgesetzten Tag — also am 15. Tag nach dem Tode des Papstes, oder, gemäß der Verfügung 60 Ausgewählte Dokumente in Nr. 37 dieser Konstitution, nicht später als am 20. Tag — die wahlberechtig- ten Kardinäle in der Petersbasilika im Vatikan oder, je nach der Gegebenheit und den Anforderungen der Zeit und des Ortes, an einem anderen Ort, um an einer feierlichen Eucharistie mit der Votivmesse Pro eligendo Papa teilzunehmen. Das soll möglicherweise zu geeigneter Stunde am Vormittag geschehen, damit am Nachmittag all das stattfinden kann, was in den folgenden Nummern dieser Konstitution vorgeschrieben ist. 50. Von der Capella Paolina des Apostolischen Palastes aus, wo sie sich zu geeigneter Stunde am Nachmittag versammeln, begeben sich die wahlberechtig- ten Kardinäle in Chorkleidung in feierlicher Prozession, unter dem Gesang des Veni Creator den Beistand des Heiligen Geistes erflehend, in die Sixtinische Kapelle des Apostolischen Palastes, dem Ort und Sitz der Abwicklung der Wahl. 51. Die wesentlichen Elemente des Konklave bleiben bestehen, doch wer- den einige zweitrangige Modalitäten geändert, die durch die Änderung der Um- stände für den Zweck, dem sie vorher dienten, unnötig geworden sind. Mit dieser Konstitution bestimme und verfüge ich deshalb, daß alle Handlungen der Papst- wahl gemäß den Vorschriften in den folgenden Nummern ausschließlich in der sogenannten Sixtinischen Kapelle des Apostolischen Palastes stattfinden; diese bleibt also ein absolut abgeschlossener Ort bis zur erfolgten Wahl, so daß die strengste Geheimhaltung über all das, was dort direkt oder indirekt, in welchem Bezug zur Papstwahl auch immer, geschieht und gesagt wird, sichergestellt ist. Es obliegt der Sorge des Kardinalskollegiums, das unter der Autorität und der Verantwortung des Camerlengo tätig ist, der von der Sonderkongregation, wie es in Nr. 7 dieser Konstitution heißt, unterstützt wird, daß im Inneren der genannten Kapelle und in den anliegenden Räumen zuvor alles vorbereitet sein soll; dies soll unter äußerer Mitwirkung des Substituten des Staatssekretariats geschehen, damit der geregelte Ablauf der Wahl und die Geheimhaltung ge- schützt werden. Es sind besonders, auch mit Hilfe zuverlässiger und technisch kompetenter Personen, genaue und strenge Kontrollen vorzunehmen, damit in jenen Räumen nicht auf heimtückische Weise audiovisuelle Hilfsmittel zur Wiedergabe und Übertragung nach außen installiert werden. 52. Sobald die wahlberechtigten Kardinäle gemäß den Bestimmungen in Nr. 50 in die Sixtinische Kapelle gelangt sind, legen sie noch in Gegenwart derjeni- gen, die am feierlichen Geleit teilgenommen haben, nach der in der nächsten Nummer festgelegten Formel den Eid ab. Der Kardinaldekan oder der ranghöchste und älteste Kardinal liest laut die Eidesformel vor, gemäß der Bestimmung in Nr. 9 dieser Konstitution: Am Ende wird dann jeder einzelne wahlberechtigte Kardinal unter Berührung des heiligen Apostolische Konstitution „Universi Dominici Gregis“ 61

Evangeliums die Eidesformel laut vorlesen, wie in der folgenden Nummer be- schrieben ist. Nach der Eidesablegung des letzten wahlberechtigten Kardinals gebietet der Päpstliche Zeremonienmeister das extra omnes, und alle nicht zum Konklave Gehörenden müssen die Sixtinische Kapelle verlassen. In der Kapelle bleiben nur der Päpstliche Zeremonienmeister und der bereits erwählte Kleriker, um den wahlberechtigten Kardinälen die zweite Betrachtung gemäß Nr. 13d über die schwerwiegende Aufgabe vorzutragen, die ihnen obliegt, und folglich über die Notwendigkeit, mit rechter Gesinnung zum Wohl der uni- versalen Kirche zu handeln, solum Deum prae oculis habentes. 53. Gemäß dem in der vorhergehenden Nummer Verfügten trägt der Kardi- naldekan oder der ranghöchste und älteste Kardinal folgende Eidesformel vor: Wir alle und jeder einzelne wahlberechtigte zu dieser Wahl des Papstes an- wesende Kardinal versprechen, verpflichten uns und schwören, uns treu und gewissenhaft an alle Vorschriften zu halten, die in der Apostolischen Konstituti- on Papst Johannes Pauls II., Universi Dominici Gregis, vom 22. Februar 1996 enthalten sind. Ebenso versprechen wir, verpflichten wir uns und schwören, daß jeder von uns, wenn er durch Gottes Fügung zum Papst gewählt wird, sich be- mühen wird, das munus petrinum des Hirten der Universalkirche in Treue aus- zuüben und unermüdlich die geistlichen und weltlichen Rechte sowie die Freiheit des Heiligen Stuhles zu wahren und zu verteidigen. Vor allem aber versprechen und schwören wir, in bedingungsloser Treue und mit allen, seien es Kleriker oder Laien, Geheimhaltung über alles zu wahren, was in irgendeiner Weise die Wahl des Papstes betrifft, und was am Wahlort geschieht und direkt oder indi- rekt die Abstimmungen betrifft; dieses Geheimnis in keiner Weise während oder nach der Wahl des neuen Papstes zu verletzen, außer wenn vom Papst selbst eine ausdrückliche Erlaubnis dazu erteilt worden ist. Gleichermaßen versprechen und schwören wir, niemals eine Einmischung, eine Opposition noch irgendeine ande- re Form zu unterstützen oder zu begünstigen, wodurch weltliche Autoritäten jeglicher Ordnung und jeglichen Grades oder irgendwelche Gruppen oder Ein- zelpersonen sich in die Papstwahl einzumischen versuchen sollten. Darauf leisten die einzelnen wahlberechtigten Kardinäle nach ihrer Rang- ordnung mit der folgenden Formel den Eid: Und ich, N. Kardinal N., verspreche, verpflichte mich und schwöre es, und sie fügen hinzu, indem sie die Hand auf das Evangelium legen: so wahr mir Gott helfe und diese heiligen Evangelien, die ich mit meiner Hand berühre. 54. Nach der Betrachtung verläßt der Kleriker, der diese gehalten hat, zu- sammen mit dem Päpstlichen Zeremonienmeister die Sixtinische Kapelle. Nach Beendigung der Gebete, die im entsprechenden Ordo enthalten sind, hören die wahlberechtigten Kardinäle den Kardinaldekan (oder seinen Stellvertreter) an, 62 Ausgewählte Dokumente der dem Kollegium der Wähler insbesondere die Frage stellt, ob nunmehr mit dem Wahlverfahren begonnen werden kann oder ob noch Unklarheiten bezüglich der Normen und der Modalitäten, die in dieser Konstitution festgelegt worden sind, zu klären sind, ohne daß jedoch erlaubt sei, auch wenn unter den Wählern darüber Einigkeit herrschte, — und dies unter Strafe der Nichtigkeit der Beschlußfassung selbst — diese zu verändern oder zu ersetzen, insbesondere jene, die wesentlich mit den Wahlhandlungen zusammenhängen. Wenn dann nach dem Urteil der Mehrheit der Wähler dem Beginn dem Wahlverfahrens nichts mehr im Wege steht, geht man gemäß den in dieser Kon- stitution festgelegten Modalitäten unverzüglich zur Wahl über.

KAPITEL IV

GEHEIMHALTUNG ALLER DIE WAHL BETREFFENDEN VORGÄNGE

55. Der Kardinal-Camerlengo und die pro tempore assistierenden drei Kar- dinäle sind zu sorgfältiger Wachsamkeit verpflichtet, damit die Vertraulichkeit dessen, was in der Sixtinischen Kapelle geschieht, wo die Wahlhandlungen statt- finden, und in den umliegenden Räumlichkeiten, sei es vorher, während und nach diesen Handlungen, in keiner Weise verletzt wird. Ganz besonders werden sie auch unter Zuhilfenahme der Erfahrung zweier vertrauenswürdiger Techniker darauf achten, daß die Geheimhaltung in den genannten Räumen, insbesondere in der Sixtinischen Kapelle, in der die Wahl- handlungen stattfinden, gesichert ist, indem sie sich vergewissern, daß kein Auf- nahme- oder audiovisuelles Sendegerät von wem auch immer in die genannten Räume eingeführt wird. Wenn ein Verstoß gegen diese Norm begangen und entdeckt werden würde, sollen sich die Täter bewußt sein, daß sie mit schwerwiegenden Strafen nach Ermessen des künftigen Papstes belegt werden. 56. Solange die Wahlhandlungen andauern, sind die wahlberechtigten Kar- dinäle angehalten, sich schriftlicher Korrespondenz, Gesprächen, auch per Tele- fon oder Funk, mit Personen, die nicht rechtens in den reservierten Gebäuden zugelassen sind, zu enthalten. Nur aus ganz schwerwiegenden und dringenden Gründen, die von der Son- derkongregation der Kardinäle gemäß Nr. 7 geprüft werden müssen, können solche Gespräche geführt werden. Die wahlberechtigten Kardinäle müssen also vor Beginn der Wahlhandlun- gen dafür sorgen, daß alles, was ihr Amtsgeschäft oder persönliche Angelegen- Apostolische Konstitution „Universi Dominici Gregis“ 63 heiten betrifft und nicht auf später verlegt werden kann, so geregelt werden soll, daß solche Gespräche nicht mehr notwendig sind. 57. Gleichermaßen dürfen die wahlberechtigten Kardinäle weder Botschaf- ten jedweder Art empfangen noch außerhalb der Vatikanstadt senden, wobei es natürlich verboten ist, daß dort rechtmäßig zugelassene Personen diese Korres- pondenz vermitteln. Den wahlberechtigten Kardinälen ist es in besonderer Weise verboten, solange das Wahlverfahren andauert, Zeitungen und Zeitschriften jeg- licher Art zu erhalten, wie auch Radio- oder Fernsehsendungen zu verfolgen. 58. Diejenigen, die in irgendeiner Weise gemäß der in Nr. 46 vorgesehenen Bestimmungen dieser Konstitution ihren Dienst durch mit der Wahl zusammen- hängende Aufträge verrichten und die direkt oder indirekt die Geheimhaltung verletzen könnten,sei es durch Wort, Schrift, Zeichen oder dergleichen, müssen dies unbedingt vermeiden, da sie ansonsten die Strafe der Exkommunikation latae sententiae auf sich ziehen würden, die dem Apostolischen Stuhl vorbehal- ten ist. 59. Den wahlberechtigten Kardinälen ist es insbesondere verboten, irgend- einer anderen Person direkt oder indirekt Auskunft über die Abstimmungen zu geben, wie auch darüber, was über die Wahl des Papstes in den Zusammenkünf- ten der Kardinäle vor oder während der Zeit der Wahl behandelt oder entschie- den worden ist. Diese Pflicht zur Geheimhaltung betrifft auch jene nichtwahlbe- rechtigten Kardinäle, die an den Generalkongregationen gemäß Nr. 7 der vorlie- genden Konstitution teilnehmen. 60. Überdies verordne ich den wahlberechtigten Kardinälen, graviter onera- ta ipsorum conscientia, die Geheimhaltung über diese Angelegenheiten auch nach der erfolgten Wahl des neuen Papstes zu wahren, eingedenk dessen, daß diese auf keine Weise verletzt werden darf, wenn nicht diesbezüglich eine be- sondere und ausdrückliche Ermächtigung von seiten des Papstes selbst erteilt worden ist. 61. Zum Zweck des Schutzes der wahlberechtigten Kardinäle gegen die In- diskretion anderer und gegen etwaige Bedrohungen, die gegen die Unabhängig- keit ihres Urteils und gegen ihre Entscheidungsfreiheit gerichtet sein könnten, verbiete ich schließlich unter allen Umständen, daß unter welchem Vorwand auch immer, technische Geräte jedweder Art in die Räumlichkeiten, in denen die Wahlhandlungen stattfinden, eingeführt werden, die zur Aufnahme, Wiedergabe oder Übermittlung von Ton, Bild oder Schrift dienen, oder daß von ihnen, falls solche schon vorhanden sind, Gebrauch gemacht wird.

64 Ausgewählte Dokumente

KAPITEL V

DER ABLAUF DER WAHL

62. Nach Abschaffung der sogenannten Wahlverfahren per acclamationem seu inspirationem und per compromissum, wird der Papst von nun an einzig und allein per scrutinium gewählt. Ich lege also fest, daß zur gültigen Papstwahl zwei Drittel der Stimmen aller anwesenden Wähler erforderlich sind. Für den Fall, daß die Anzahl der anwesenden Kardinäle nicht genau durch drei geteilt werden kann, ist für die Gültigkeit der Papstwahl eine Stimme mehr erforderlich. 63. Nach Durchführung der in Nr. 54 dieser Konstitution genannten Sach- verhalte wird unmittelbar zur Wahl geschritten. Falls dies schon am Nachmittag des ersten Tages stattfindet, wird nur ein Wahlgang durchgeführt; an den folgenden Tagen aber, wenn die Wahl nicht schon beim ersten Wahlgang erfolgt ist, werden zwei Wahlgänge jeweils am Vormittag und am Nachmittag gehalten, wobei die Uhrzeit des Beginns der Wahlgänge vorher durch die vorbereitenden Kongregationen oder während der Wahlperiode gemäß der in den Nummern 64 ff. dieser Konstitution bestimmten Modalitäten festgelegt wird. 64. Der Vorgang der Abstimmung vollzieht sich in drei Phasen, deren erste, die man als Vorstufe der Abstimmung bezeichnen kann, folgende Teile umfasst: 1) die Vorbereitung und Ausgabe der Stimmzettel durch die Zeremoniäre, die jedem wahlberechtigten Kardinal wenigsten zwei oder drei davon aushändigen; 2) die Auslosung von drei Wahlhelfern aus der Gesamtzahl der wahlberechtigten Kardinäle, von drei Beauftragten, die die Stimmen der Kranken einsammeln, kurz Infirmarii genannt, und von drei Wahlprüfern; die Auslosung wird öffent- lich vom letzten der Kardinaldiakone vorgenommen, der nacheinander die neun Namen derer zieht, die diese Aufgaben wahrnehmen werden; 3) wenn sich bei der Auslosung der Wahlhelfer, der Infirmarii und der Wahlprüfer die Namen von wahlberechtigten Kardinälen ergeben, die wegen Krankheit oder anderweitiger Gründe verhindert sind, diese Dienste zu leisten, sollen an ihrer Stelle die Namen anderer ausgelost werden, die nicht verhindert sind. Die drei zuerst Gezogenen fungieren als Wahlhelfer, die drei nächsten als Infirmarii und die letzten drei als Wahlprüfer. 65. Für diese Phase der Abstimmung sind folgende Vorschriften zu beach- ten: 1) der Stimmzettel muß rechteckig sein und soll in der oberen Hälfte, mög- lichst im Vordruck, die Worte enthalten: Eligo in Summum Pontificem, während die untere Hälfte frei bleiben muss, um hier den Namen des Gewählten zu Apostolische Konstitution „Universi Dominici Gregis“ 65 schreiben; deswegen ist der Zettel so beschaffen, dass er doppelt gefaltet werden kann; 2) die Ausfüllung der Stimmzettel ist von jedem wahlberechtigten Kardi- nal geheim zu vollziehen, indem er, möglichst in verstellter, aber deutlicher Schrift, den Namen dessen aufschreibt, den er wählt, wobei jedoch nicht mehrere Namen angegeben werden dürfen, da sonst der Stimmzettel ungültig wäre; der Zettel muss dann zweimal gefaltet werden; 3) während der Wahlvorgänge dürfen nur die wahlberechtigten Kardinäle in der Sixtinischen Kapelle sein; deshalb haben der Sekretär des Kardinalskollegiums, der Päpstliche Zeremonienmeister und die Zeremoniäre sofort nach Ausgabe der Stimmzettel und noch bevor die Wähler zu schreiben beginnen, den Raum zu verlassen; nachdem sie hinausge- gangen sind, schließt der letzte der Kardinaldiakone die Türe, die er jeweils wie- der öffnet und schließt, sooft dies erforderlich ist, z. B. wenn die Infirmarii hi- nausgehen, um die Stimmzettel der Kranken einzusammeln, und in die Kapelle zurückkehren. 66. Die zweite Phase, die man als den eigentlichen Wahlgang bezeichnen kann, umfasst: 1) das Einwerfen der Stimmzettel in die dafür bereitgestellte Ur- ne; 2) das Mischen und Zählen der Stimmzettel; 3) die öffentliche Auszählung der Stimmen. Jeder wahlberechtigte Kardinal bringt den Stimmzettel, nachdem er ihn ausgefüllt und gefaltet hat, nach der Rangordnung und allen sichtbar mit erhobener Hand zum Altar, an dem die Wahlhelfer stehen und auf dem sich eine mit einem Teller bedeckte Urne befindet, um die Zettel aufzunehmen. Dort an- gekommen, spricht der wahlberechtigte Kardinal mit erhobener Stimme folgende Eidesformel: Ich rufe Christus, der mein Richter sein wird, zum Zeugen an, daß ich den gewählt habe, von dem ich glaube, daß er nach Gottes Willen gewählt werden sollte. Danach legt er den Stimmzettel auf den Teller und gibt ihn damit in die Urne. Hierauf macht er eine Verneigung zum Altar hin und kehrt an seinen Platz zurück. Wenn einer der in der Kapelle anwesenden wahlberechtigten Kardinäle sich aus Krankheitsgründen nicht zum Altar begeben kann, begibt sich der letzte der Wahlhelfer zu ihm; jener Wähler übergibt, nachdem er den obengenannten Eid abgelegt hat, dem Wahlhelfer den gefalteten Zettel, bringt ihn, allen sichtbar, zum Altar, legt ihn, ohne den Eid zu sprechen, auf den Teller und führt ihn damit in die Urne. 67. Sind kranke wahlberechtigte Kardinäle in ihren Zimmern gemäß Nr. 41 ff. dieser Konstitution, gehen die drei Infirmarii mit einem Kästchen zu ihnen, das oben eine Öffnung hat, durch die ein gefalteter Stimmzettel eingeworfen werden kann. Ehe die Wahlhelfer das Kästchen den Infirmarii übergeben, öffnen sie es vor aller Augen, damit die übrigen Wähler feststellen können, daß es leer ist: darauf verschließen sie es und legen den Schlüssel auf den Altar. Dann bege- ben sich die Infirmarii mit dem verschlossenen Kästchen und einer entsprechen- 66 Ausgewählte Dokumente den Zahl von Stimmzetteln, die auf einem kleinen Teller liegen, unter vor- schriftsmäßiger Begleitung ins Domus Sanctae Marthae zu jedem einzelnen Kranken. Dieser entnimmt einen Stimmzettel, vollzieht die geheime Wahl, faltet den Zettel und wirft ihn durch die Öffnung in das Kästchen, nachdem er zuvor den obengenannten Eid geleistet hat. Ist ein Kranker außerstande zu schreiben, führt einer der drei Infirmarii oder ein anderer vom Kranken beauftragter wahl- berechtigter Kardinal die voraufbeschriebenen Handlungen aus, wobei letzterer jedoch zuvor den Eid über die Geheimhaltung in die Hand der Infirmarii zu leisten hat. Danach bringen die Infirmarii das Kästchen in die Kapelle, dieses wird von den Wahlhelfern geöffnet, nachdem die anwesenden Kardinäle ihre Stimme abgegeben haben; daraufhin zählen sie die darin befindlichen Stimmzet- tel und legen sie, wenn feststeht, daß ihre Zahl der Zahl der Kranken entspricht, einen nach dem anderen auf den Teller und geben sie mit dessen Hilfe alle zu- sammen in die Urne. Um den Wahlablauf nicht allzusehr aufzuhalten, können die Infirmarii ihren eigenen Stimmzettel gleich nach dem ersten Kardinal ausfül- len und in die Urne legen, um sich dann in der soeben beschriebenen Weise zum Einsammeln der Stimmen der Kranken zu begeben, während in der Zwischenzeit die anderen Wähler ihre Stimmzettel abgeben. 68. Haben alle wahlberechtigten Kardinäle ihren Stimmzettel in die Urne gelegt, schüttelt der erste Wahlhelfer diese mehrmals, um die Stimmzettel zu mischen; darauf schreitet der letzte Wahlhelfer sogleich zur Zählung der Stimm- zettel, indem er einen nach dem andern, allen sichtbar, aus der Urne nimmt und sie in einen anderen dafür bereitstehenden leeren Behälter legt. Wenn die Zahl der Stimmzettel nicht mit der Zahl der Wähler übereinstimmt, muß man alle Zettel verbrennen und sogleich einen neuen Wahlgang beginnen; stimmen hin- gegen die Zettel mit der Zahl der Wähler überein, folgt die öffentliche Auszäh- lung der Stimmen, die folgendermaßen vor sich geht. 69. Die Wahlhelfer sitzen an einem Tisch vor dem Altar: der erste nimmt einen Stimmzettel, entfaltet ihn, stellt den Namen des Gewählten fest, gibt ihn an den zweiten Wahlhelfer weiter, der seinerseits den Namen des Gewählten ein- sieht und den Stimmzettel an den dritten weiterreicht, der dann den Namen laut und verständlich vorliest, so daß alle anwesenden Wähler die hier getroffene Entscheidung in eine dafür vorgesehene Liste eintragen können. Auch er selbst notiert den vom Stimmzettel verlesenen Namen. Wenn die Wahlhelfer bei der öffentlichen Auszählung zwei Stimmzettel finden sollten, die so ineinander ge- faltet sind, daß beide offensichtlich vom gleichen Wähler stammen, gelten sie als eine einzige Stimme, sofern sie denselben Namen enthalten; falls sie aber ver- schiedene Namen aufweisen, sind beide ungültig; die Wahl selbst jedoch wird in keinem der beiden Fälle annulliert. Apostolische Konstitution „Universi Dominici Gregis“ 67

Nach der öffentlichen Auszählung der Stimmzettel zählen die Wahlhelfer die Stimmen zusammen, die auf die einzelnen Namen entfielen, und vermerken die Ergebnisse auf einem gesonderten Blatt. Der letzte der Wahlhelfer locht, nachdem er die einzelnen Stimmzettel vorgelesen hat, diese mit einer Nadel an der Stelle, wo das Wort Eligo steht, und reiht sie an einer Schnur auf, damit sie sicherer aufbewahrt werden können. Wenn alle Namen verlesen sind, werden die Enden der Schnur zu einem Knoten zusammengeknüpft und die so zusammen- gebundenen Stimmzettel in eine Urne oder seitlich auf den Tisch gelegt. 70. Darauf folgt die dritte und letzte Phase, die man den Wahlabschluss nennen kann. Er besteht aus 1) der Auswertung der Stimmen; 2) deren Kontrolle; 3) der Verbrennung der Stimmzettel. Die Wahlhelfer stellen die Summe aller Stimmen fest, die auf jeden einzel- nen entfielen, und wenn keiner in jenem Wahlgang zwei Drittel der Stimmen erhalten hat, so ist der Papst noch nicht gewählt worden; hat aber einer zwei Drittel der Stimmen erhalten, ist die kanonisch gültige Wahl des Papstes erfolgt. Die Wahlprüfer haben in beiden Fällen unabhängig davon, ob es zur Wahl- entscheidung kam oder nicht, die Kontrolle der Stimmzettel vorzunehmen und die Niederschrift der Wahlhelfer über das Abstimmungsergebnis zu prüfen, um Gewissheit zu haben, dass diese ihre Aufgabe sorgfältig und gewissenhaft erfüllt haben. Sofort nach der Prüfung, noch ehe die wahlberechtigten Kardinäle die Six- tinische Kapelle verlassen, müssen alle Stimmzettel von den Wahlhelfern ver- brannt werden, wobei ihnen der Sekretär des Kollegiums und die Zeremoniäre helfen, die inzwischen von dem letzten der Kardinaldiakone hereingerufen wor- den sind. Wenn jedoch unmittelbar ein zweiter Wahlgang durchzuführen ist, werden die Stimmzettel der ersten Wahl erst am Schluss zusammen mit denen des zweiten Wahlgangs verbrannt. 71. Allen und jedem einzelnen der wahlberechtigten Kardinäle schreibe ich vor, zur sicheren Wahrung der Geheimhaltung jede Art von Notizen, die sie über das Ergebnis der einzelnen Wahlgänge neben sich liegen haben, dem Kardinal- Camerlengo oder einem der drei assistierenden Kardinäle auszuhändigen. Diese Aufzeichnungen sollen mit den Stimmzetteln verbrannt werden. Ferner ordne ich an, dass der Kardinal-Camerlengo der Heiligen Römischen Kirche am Ende der Wahl einen Bericht anfertigt, der auch die Zustimmung der drei assistierenden Kardinäle finden muß, worin er das Abstimmungsergebnis jedes Wahlganges feststellt. Dieser Bericht wird dem Papst übergeben, und dann im dafür vorgesehenen Archiv in einem versiegelten Umschlag verschlossen aufbewahrt, der ohne ausdrückliche Erlaubnis des Papstes von niemandem ge- öffnet werden darf. 68 Ausgewählte Dokumente

72. Indem ich die Anordnungen meiner Vorgänger, des hl. Pius X., Pius XII. und Paul VI. bestätige, schreibe ich vor, dass — mit Ausnahme des Nach- mittags des Einzugs ins Konklave — die wahlberechtigten Kardinäle nach einem ergebnislosen Wahlgang, sei es vormittags oder nachmittags, sofort sich zu ei- nem zweiten zu begeben haben, bei dem sie erneut ihre Stimme abgeben. In diesem zweiten Wahlgang sind alle Modalitäten des ersten zu beachten mit Aus- nahme des Eides, den die Wähler nicht von neuem ablegen müssen, wie auch keine neuen Wahlhelfer, Infirmarii und Wahlprüfer zu bestellen sind, so dass zu diesem Zweck ohne irgendeine Wiederholung auch für den zweiten Wahlgang in Geltung bleibt, was beim ersten diesbezüglich festgelegt worden ist. 73. Alles, was oben über den Wahlablauf festgelegt worden ist, muss von den wahlberechtigten Kardinälen bei allen Wahlgängen sorgfältig beachtet wer- den, die im Anschluss an die liturgischen Funktionen und Gebete nach dem be- reits erwähnten Ordo rituum conclavis an jedem Tag morgens und nachmittags durchgeführt werden müssen. 74. Im Falle, dass die wahlberechtigten Kardinäle Schwierigkeiten haben sollten, sich über die zu wählende Person zu einigen, werden die Abstimmungen, nachdem diese drei Tage hindurch in der in Nr. 62 ff. beschriebenen Weise er- gebnislos durchgeführt worden sind, höchstens einen Tag unterbrochen, um eine Pause für das Gebet, für ein zwangloses Gespräch unter den Wählern und für eine kurze geistliche Ansprache durch den ranghöchsten Kardinal aus der Ord- nung der Diakone zu haben. Darauf werden die Abstimmungen, die in der glei- chen Form vorgenommen werden müssen, wieder fortgesetzt. Wenn nach weite- ren sieben Wahlgängen keine Wahl erfolgt ist, wird erneut eine Pause eingelegt zum Gebet, zur gegenseitigen Aussprache und zu ermahnenden Worten durch den ranghöchsten Kardinal aus der Ordnung der Priester. Danach sollen wieder- um sieben Abstimmungen durchgeführt werden. Falls auch diese ergebnislos verlaufen, folgt eine neue Pause des Gebets, des Kolloquiums und einer vom ranghöchsten Kardinal aus der Ordnung der Bischöfe gehaltenen Ermunterung. Darauf werden die Abstimmungen in der gleichen Form wiederaufgenommen, die, falls sie nicht zur Wahl führen, sieben sein müssen. 75. Wenn die Abstimmungen auch nach der in der vorangehenden Nummer festgelegten Vorgehensweise nicht zum Erfolg führen, wird der Camerlengo die wahlberechtigten Kardinäle einladen, über den einzuschlagenden Weg ihre Mei- nung zu bekunden. Darauf wird nach dem weiter verfahren, was die absolute Mehrheit von ihnen beschlossen hat. Dennoch wird man nicht davon abweichen können, dass zu einer gültigen Wahl entweder die absolute Mehrheit der Stimmen vorhanden sein muss oder dass zwischen den beiden Namen, die in dem unmittelbar vorhergehenden Apostolische Konstitution „Universi Dominici Gregis“ 69

Wahlgang den größten Stimmenanteil erhalten haben, gewählt wird, wobei dann auch in diesem zweiten Fall nur die absolute Mehrheit erforderlich ist. 76. Wenn eine Wahl in Abweichung von der in dieser Konstitution vorge- schriebenen Form oder unter Nichteinhaltung der von ihr festgesetzten Bedin- gungen erfolgt sein sollte, ist sie aus diesem selben Grund nichtig und ungültig, ohne dass es einer diesbezüglichen Erklärung bedarf und die Wahl deshalb dem Gewählten keinerlei Rechtsanspruch gibt. 77. Ich bestimme, dass die Anordnungen, die all das betreffen, was der Wahl des Papstes vorausgeht, sowie deren Ablauf selbst, auch dann gänzlich zu beachten sind, wenn die Vakanz des Apostolischen Stuhles durch den Amtsver- zicht des Papstes gemäß can. 332, § 2 des Kodex des kanonischen Rechtes und can. 44, § 2 des Kodex der Kanones der Orientalischen Kirchen erfolgen sollte.

KAPITEL VI

WAS BEI DER WAHL DES PAPSTES ZU BEACHTEN ODER ZU VERMEIDEN IST

78. Gesetzt den Fall, dass bei der Wahl des Papstes das Verbrechen der Si- monie — Gott bewahre uns davor! — begangen worden sein sollte, beschließe und erkläre ich, daß alle diejenigen, die sich schuldig machen sollten, sich die Exkommunikation latae sententiae zuziehen; jedoch erkläre ich, daß die Nich- tigkeit oder die Ungültigkeit bei simonistischer Wahl aufgehoben ist, damit die Gültigkeit der Wahl des Papstes aus diesem Grunde — wie schon von meinen Vorgängern verfügt — nicht angefochten werde. 79. Indem ich auch die Vorschriften meiner Vorgänger bestätige, verbiete ich jedem, auch wenn er die Kardinalswürde besitzt, zu Lebzeiten des Papstes und ohne Beratung mit ihm, über die Wahl seines Nachfolgers zu verhandeln oder Wahlversprechen zu machen oder diesbezüglich in heimlichen Privatzu- sammenkünften Beschlüsse zu fassen. 80. Ebenso will ich bekräftigen, was meine Vorgänger festgelegt haben, um jeden Eingriff von außen in die Papstwahl auszuschlieben. Aus diesem Grunde verbiete ich von neuem kraft des heiligen Gehorsams und unter Strafe der Ex- kommunikation latae sententiae allen und jedem einzelnen der wahlberechtigten Kardinäle, den jetzigen und den künftigen, ebenso dem Sekretär des Kardinals- kollegiums und allen anderen, die an der Vorbereitung und an der Durchführung alles dessen, was für die Wahl nötig ist, beteiligt sind, unter welchem Vorwand auch immer, von einer beliebigen weltlichen Autorität den Auftrag entgegenzu- nehmen, das Veto- oder das sogenannte Ausschlußrecht vorzuschlagen,sei es auch in Form eines einfachen Wunsches, oder dieses bekanntzugeben, sei es vor 70 Ausgewählte Dokumente dem ganzen versammelten Wählerkollegium, sei es gegenüber einzelnen Wäh- lern, sei es schriftlich oder mündlich, sei es direkt und unmittelbar, sei es indirekt oder durch andere, sei es vor Beginn der Wahl oder während des Wahlverlaufs. Ich möchte, daß dieses Verbot sich auf alle möglichen Einmischungen, Wider- stände und Wünsche erstreckt, durch die weltliche Autoritäten jeder Ordnung und jeden Grades oder irgendwelche Gruppen oder Einzelpersonen versuchen sollten, sich in die Papstwahl einzumischen. 81. Die wahlberechtigten Kardinäle müssen sich außerdem jeder Form von Verhandlungen, Verträgen, Versprechen oder sonstiger Verpflichtungen jeder Art enthalten, die sie binden können, einem oder einigen die Stimme zu geben oder zu verweigern. Käme es tatsächlich dazu, so erkläre ich eine solche Bin- dung für nichtig und ungültig, auch wenn sie unter Eid eingegangen worden wäre, und niemand soll verpflichtet sein, sich daran zu halten; ich belege ab sofort die Übertreter dieses Verbotes mit der Exkommunikation latae sententiae. Dennoch beabsichtige ich nicht zu verbieten, daß während der Sedisvakanz ein Gedankenaustausch über die Wahl stattfinden kann. 82. Desgleichen untersage ich den Kardinälen, vor der Wahl Wahlkapitula- tionen einzugehen, d.h. gemeinsame Abmachungen zu treffen mit dem Verspre- chen, sie für den Fall einzulösen, daß einer von ihnen zum Pontifikat erhoben würde. Auch solche Versprechungen, sollten sie vorkommen, erkläre ich für nichtig und ungültig, selbst wenn sie unter Eid abgegeben worden wären. 83. Schließlich ermahne ich mit dem gleichen Nachdruck wie meine Vor- gänger die wahlberechtigten Kardinäle eindringlich, sich bei der Wahl des Paps- tes nicht von Sympathie oder Abneigung leiten zu lassen, sich weder durch Be- günstigung noch von den persönlichen Beziehungen zu einem beeinflussen zu lassen, noch sich von der Einwirkung angesehener Persönlichkeiten oder Druck ausübender Gruppen oder vom Einfluß der sozialen Kommunikationsmittel, von Gewalt, Furcht oder vom Verlangen nach Popularität bestimmen zu lassen. Vielmehr sollen sie einzig die Ehre Gottes und das Wohl der Kirche vor Augen haben und ihre Stimme nach Anrufung des göttlichen Beistandes demjenigen auch außerhalb des Kardinalskollegiums geben, den sie vor allen anderen für geeignet halten, die Gesamtkirche zum Segen und Nutzen aller zu leiten. 84. Während der Sedisvakanz und ganz besonders während der Zeitdauer, in der die Wahl des Nachfolgers Petri erfolgt, ist die Kirche in ganz besonderer Weise mit den Hirten und vor allem mit den Kardinälen, die den Papst wählen, verbunden und erfleht von Gott den neuen Papst als Geschenk seiner Güte und Vorsehung. Deshalb muß die Gesamtkirche nach dem Beispiel der christlichen Urgemeinde, von der die Apostelgeschichte (vgl. 1, 14) spricht, mit Maria, der Mutter Jesu, geistig vereint einmütig im Gebet verharren; so wird die Wahl des neuen Papstes kein vom Volk Gottes isoliertes Geschehen sein, das ausschließ- Apostolische Konstitution „Universi Dominici Gregis“ 71 lich das Wahlkollegium betrifft, sondern in gewissem Sinn eine Handlung der ganzen Kirche. Ich ordne daher an, daß nach der Nachricht von der Vakanz des Apostolischen Stuhles und in besonderer Weise nach dem Tode des Papstes und nach seinen Beisetzungsfeierlichkeiten in allen Städten und den übrigen Orten, wenigstens in den wichtigsten, demütig und inständig zum Herrn gebetet werde (vgl. Mt 21, 22; Mk 11, 24), damit er die Wähler erleuchte und sie bei ihrer Auf- gabe zu solcher Eintracht führe, daß es eine rasche, einmütige und segensreiche Wahl wird, wie sie das Heil der Seelen und das Wohl des gesamten Volkes Got- tes erfordern. 85. Dies empfehle ich in lebendiger und herzlichster Weise den ehrwürdi- gen Kardinälen, die aufgrund ihres Alters nicht mehr das Recht besitzen, an der Wahl des Papstes teilzunehmen. Wegen der ganz besonderen Bindung zum A- postolischen Stuhl, die der Kardinalspurpur mit sich bringt, sollen sie sich an die Spitze des Volkes Gottes stellen, das insbesondere in den Patriarchalbasiliken der Stadt Rom und auch in den Kultstätten der anderen Teilkirchen versammelt ist, damit durch das beharrliche und inständige Gebet, vor allem während des Wahlverlaufs, den wählenden Mitbrüdern vom allmächtigen Gott der notwendi- ge Beistand und die notwendige Erleuchtung des Heiligen Geistes zuteil werde, und sie auf diese Weise wirksam und wirklich an der schwierigen Aufgabe teil- haben, die Universalkirche mit ihrem Hirten zu versehen. 86. Sodann bitte ich denjenigen, der gewählt werden wird, sich dem Amt, zu dem er berufen ist, nicht aus Furcht vor dessen Bürde zu entziehen, sondern sich in Demut dem Plan des göttlichen Willens zu fügen. Gott nämlich, der ihm die Bürde auferlegt, stützt ihn auch mit seiner Hand, damit er imstande ist, sie zu tragen; der ihm die schwere Aufgabe überträgt, gibt ihm auch den Beistand, sie zu erfüllen, und verleiht ihm, indem er ihm die Würde zuteil werden läßt, die Kraft, daß er unter der Bürde des Amtes nicht zusammenbricht.

KAPITEL VII

ANNAHME, PROKLAMATION UND BEGINN DES AMTES DES NEUEN PAPSTES

87. Ist die Wahl kanonisch vollzogen, so ruft der letzte der Kardinaldiakone den Sekretär des Kardinalskollegiums und den Päpstlichen Zeremonienmeister in den Wahlraum; darauf fragt der Kardinaldekan oder der ranghöchste und älteste Kardinal im Namen des ganzen Wählerkollegiums den Gewählten bezüglich der Annahme der Wahl mit folgenden Worten: Nimmst Du Deine kanonische Wahl zum Papst an? Sobald er die Zustimmung erhalten hat, fragt er ihn: Wie willst Du Dich nennen? Daraufhin fertigt der Päpstliche Zeremonienmeister, der als 72 Ausgewählte Dokumente

Notar wirkt und zwei Zeremoniäre, die in diesem Moment herbeigerufen werden, als Zeugen hat, über die Annahme der Wahl durch den neuen Papst und den von ihm angenommenen Namen ein Schriftstück an. 88. Mit der Annahme ist der Gewählte, der die Bischofsweihe bereits emp- fangen hat, unmittelbar Bischof der Kirche von Rom, wahrer Papst und Haupt des Bischofskollegiums; derselbe erhält sogleich die volle und höchste Gewalt über die Universalkirche und kann sie unverzüglich ausüben. Wenn der Gewählte hingegen noch nicht Bischof ist, so soll er sogleich zum Bischof geweiht werden. 89. Nachdem in der Zwischenzeit die übrigen Formalitäten abgeschlossen sind, die der Ordo rituum conclavis vorschreibt, treten die wahlberechtigten Kardinäle in der festgesetzten Weise hinzu, um dem neugewählten Papst die Huldigung zu erweisen und das Gehorsamsversprechen zu leisten. Hierauf folgt ein gemeinsames Dankgebet und dann verkündet der erste der Kardinaldiakone dem wartenden Volk die stattgefundene Wahl und den Namen des neuen Paps- tes, der sofort danach den Apostolischen Segen Urbi et Orbi von der Loggia der Vatikanischen Basilika erteilt. Wenn der Gewählte noch nicht Bischof ist, erfolgen die Huldigung und die Bekanntgabe erst, nachdem er feierlich zum Bischof geweiht worden ist. 90. Wenn der Gewählte sich außerhalb der Vatikanstadt befindet, müssen die im genannten Ordo rituum conclavis enthaltenen Richtlinien beachtet wer- den. Die Bischofsweihe des neugewählten Papstes, der entsprechend den Num- mern 88 und 89 dieser Konstitution noch nicht Bischof ist, erfolgt gemäß dem Brauch der Kirche durch den Dekan des Kardinalskollegiums oder, bei dessen Abwesenheit, durch den Subdekan; falls auch dieser verhindert ist, durch den ältesten der Kardinalbischöfe. 91. Das Konklave endet gleich, nachdem der neugewählte Papst seine Wahl angenommen hat, es sei denn, Er verfügt etwas anderes. Von diesem Zeitpunkt an können zum neuen Papst der Substitut des Päpstlichen Staatssekretariats, der Sekretär für die Beziehungen zu den Staaten, der Präfekt des Päpstlichen Hauses und jeder vortreten, der mit dem gewählten Papst in diesem Moment notwendige Angelegenheiten behandeln muß. 92. Nach der feierlichen Zeremonie des Beginns des Pontifikates und inner- halb einer angemessenen Zeit ergreift der Papst nach dem vorgeschriebenen Ritus Besitz von der Patriarchalen Erzbasilika am Lateran.

Apostolische Konstitution „Universi Dominici Gregis“ 73

PROMULGATION

Dem Beispiel meiner Vorgänger folgend, bestimme und schreibe ich deshalb nach reiflicher Überlegung diese Normen vor und beschließe, daß niemand es wage, diese Konstitution und alles, was in ihr enthalten ist, aus irgendeinem Grund anzufechten. Sie muß von allen unantastbar befolgt werden, ungeachtet jedweder entgegengesetzten Bestimmung, auch wenn diese eine ganz besondere Erwähnung verdient. Sie erhalte und erziele ihre vollen und unversehrten Wir- kungen und sei eine Anleitung für alle, auf die sie sich bezieht. Gleichermaßen setze ich, wie oben festgelegt, alle Konstitutionen und Be- stimmungen, die von den Päpsten diesbezüglich erlassen worden sind, außer Kraft, und erkläre gleichzeitig alles für wertlos, was von irgendjemand und mit welcher Autorität auch immer, bewußt oder unbewußt gegen diese Konstitution unternommen werden sollte.

Gegeben zu Rom bei St. Peter, am 22. Februar, dem Fest der Kathedra Petri, des Jahres 1996, dem achtzehnten des Pontifikats.

Quelle: Heiliger Stuhl, http://www.vatican.va/holy_father/john_paul_ii/apost_ constitutions/documents/hf_jp-ii_apc_22021996_universi-dominici- gregis_ge.html (Zugriff am 9. Mai 2006)

74 Ausgewählte Dokumente

Grundgesetz des Staates der Vatikanstadt d

vom 26. November 2000

Im Ergänzungsband der Acta Apostolicae Sedis, in dem gewöhnlich die Gesetze des Vatikanstaates veröffentlicht werden, erscheint heute der Text eines neuen Grundgesetzes des Vatikanstaates, das das vorhergehende, erstmals von Papst Pius XI. im Jahr 1929 erlassene ersetzt. Wie in der Einleitung des neuen Gesetzes richtig bemerkt wird, hat der Papst »die Notwendigkeit erkannt,den an der Rechtsordnung des Vatikanstaates von Zeit zu Zeit vorgenommenen Änderungen eine systematische und organische Form zu geben«. Um daher den besonders für die Freiheit des Apostolischen Stuhls verbürgenden Staat, durch den die tatsächliche und sichtbare Unabhän- gigkeit des Papstes in der Ausübung Seiner Weltmission gewährleistet wird, immer mehr seiner institutionellen Zweckbestimmung näherzubringen, hat der Papst aus eigenem Antrieb und sicherem Wissen im Vollbesitz Seiner höchsten Autorität, das nachfolgende Gesetz promulgiert:

Art. 1

1. Der Papst besitzt als Oberhaupt des Vatikanstaates die Fülle der ge- setzgebenden, ausführenden und richterlichen Gewalt. 2. Während der Sedisvakanz stehen dieselben Gewalten dem Kardinals- kollegium zu, das jedoch gesetzliche Bestimmungen nur im Fall der Dringlich- keit und mit einer auf die Dauer der Vakanz beschränkten Wirksamkeit erlassen kann, es sei denn, daß diese durch den anschließend gewählten Papst gemäß den Vorschriften des kanonischen Rechtes bestätigt werden.

Art. 2

Die Vertretung des Vatikanstaates in Beziehungen mit dem Ausland und mit anderen Völkerrechtssubjekten, bei der Aufnahme diplomatischer Beziehungen und Vertragsabschlüssen ist dem Papst vorbehalten, der sie durch das Staatssek- retariat ausübt. Art. 3

1. Die gesetzgebende Gewalt wird, außer in Fällen, die der Papst sich selbst oder anderen Instanzen vorbehalten will, durch eine aus einem Kardinalpräsiden- ten und anderen Kardinälen bestehende Kommission ausgeübt, die alle vom Papst auf fünf Jahre ernannt sind. Grundgesetz des Staates der Vatikanstadt 75

2. Bei Abwesenheit oder Verhinderung des Präsidenten leitet der erste der Kardinalsmitglieder die Kommission. 3. Die Sitzungen der Kommission werden vom Präsidenten einberufen und geleitet; an ihnen nehmen der Generalsekretär und der Vizegeneralsekretär mit beratender Stimme teil.

Art. 4

1. Die Kommission übt ihre Gewalt innerhalb der Grenzen des Gesetzes ü- ber die gesetzlichen Grundlagen gemäß den nachfolgenden Bestimmungen und der eigenen Geschäftsordnung aus. 2. Bei der Ausarbeitung von Gesetzesentwürfen bedient sich die Kommissi- on der Mitarbeit der Staatsräte, anderer Experten sowie der allenfalls daran inte- ressierten Behörden des Hl. Stuhls und des Staates. 3. Die Gesetzesvorschläge müssen zuerst durch das Staatssekretariat dem Papst zur Begutachtung unterbreitet werden.

Art. 5

1. Die ausführende Gewalt wird nach dem gegenwärtigen Gesetz und den übrigen geltenden gesetzlichen Bestimmungen durch den Präsidenten der Kom- mission ausgeübt. 2. Bei der Ausübung dieser Gewalt stehen dem Präsidenten der Generalsek- retär und der Vize-Generalsekretär bei. 3. Bedeutendere Fragen werden vom Präsidenten der Kommission zur Ü- berprüfung vorgelegt.

Art. 6

In wichtigeren Fällen ist im Einvernehmen mit dem Staatssekretariat vorzuge- hen.

Art. 7

1. Der Präsident der Kommission kann bei der Ausführung gesetzlicher Be- stimmungen und der Geschäftsordnung Verordnungen erlassen. 2. In dringenden Fällen kann er Verfügungen treffen, die Gesetzeskraft be- sitzen, ihre Wirksamkeit jedoch verlieren, wenn sie nicht innerhalb von neunzig Tagen von der Kommission bestätigt werden. 76 Ausgewählte Dokumente

3. Die Befugnis, allgemeine Geschäftsordnungen zu erlassen, bleibt der Kommission vorbehalten.

Art. 8

1. Der Präsident der Kommission vertritt, unbeschadet der Bestimmungen der Artikel 1 und 2, den Staat. 2. Er kann die gesetzliche Vertretung im ordentlichen Amtsbetrieb an den Generalsekretär delegieren.

Art. 9

1. Der Generalsekretär ist dem Präsidenten der Kommission bei der Amtsausübung behilflich. Gemäß den gesetzlichen Bestimmungen und den An- weisungen des Präsidenten der Kommission hat er: a) die Anwendung der Gesetze und anderer maßgebender Bestimmungen zu überwachen wie auch die Durchführung der Entscheidungen und Anweisungen des Präsidenten der Kommission; b) die Verwaltungstätigkeit des Governatorates zu überwachen und die Funktionen der verschiedenen Direktionen zu koordinieren. 2. Bei Abwesenheit oder Verhinderung ersetzt er den Präsidenten der Kommission, mit Ausnahme der Bestimmung des Art. 7, Nr. 2.

Art. 10

1. Der Vizegeneralsekretär überwacht im Einvernehmen mit dem General- sekretär die Vorbereitung und Abfassung der Dokumente und der Korrespondenz und übt die anderen ihm zugewiesenen Funktionen aus. 2. Er vertritt den Generalsekretär bei Abwesenheit oder Verhinderung.

Art. 11

1. Bei der Vorbereitung und Überprüfung der Bilanzen sowie bei anderen Geschäften allgemeiner Art, die das Personal und die Aktivität des Staates betreffen, steht dem Präsidenten der Kommission der Rat der Direktoren bei, der von ihm von Zeit zu Zeit einberufen und geleitet wird. 2. An ihm nehmen auch der Generalsekretär und der Vizegeneralsekretär teil.

Grundgesetz des Staates der Vatikanstadt 77

Art. 12

Die Vor- und Schlussbilanz des Staates werden nach der Genehmigung durch die Kommission dem Papst durch das Staatssekretariat vorgelegt.

Art. 13

1. Der Generalrat und die Staatsräte werden vom Papst auf fünf Jahre er- nannt. Sie helfen bei der Ausarbeitung der Gesetze und in anderen besonders bedeutenden Angelegenheiten. 2. Die Räte können sowohl einzeln wie kollegial angehört werden. 3. Der Generalrat führt bei den Sitzungen der Räte den Vorsitz; er übt au- ßerdem gemäß den Anweisungen des Präsidenten der Kommission, Funktionen der Koordination und der Vertretung des Staates aus.

Art. 14

Der Präsident der Kommission kann sich aus Sicherheits- und polizeilichen Gründen neben dem Wachdienst des Vatikanstaates der Hilfe der Päpstlichen Schweizergarde bedienen.

Art. 15

1. Die richterliche Gewalt wird im Namen des Papstes von den nach der Ge- richtsordnung des Staates bestellten Organen ausgeübt. 2. Die Zuständigkeit der einzelnen Organe ist gesetzlich festgelegt. 3. Die Akte der Rechtsprechung müssen innerhalb des Staatsgebietes durchgeführt werden.

Art. 16

Der Papst kann in jeder Zivil- oder Strafsache und in jedem Stadium des Verfah- rens die Untersuchung und die Entscheidung einer speziellen Instanz übertragen, auch mit der Berechtigung, die Entscheidung nach Billigkeit und unter Aus- schluss jedweden weiteren Rechtsmittels zu fällen.

Art. 17

1. Unter Aufrechterhaltung der Bestimmung des nachfolgenden Artikels kann jeder, der ein persönliches Recht oder legitimes Interesse durch einen Ver- 78 Ausgewählte Dokumente waltungsakt für verletzt hält, einen hierarchischen Rekurs einlegen oder sich an die zuständige gerichtliche Autorität wenden. 2. Der hierarchische Rekurs schließt in derselben Sache eine gerichtliche Klage aus, es sei denn der Papst gibt dazu im einzelnen Fall die Genehmigung.

Art. 18

1. Für Streitigkeiten, die sich auf das Arbeitsverhältnis zwischen Staatsbe- diensteten und der Verwaltung beziehen, ist das Zentrale Arbeitsbüro des Apos- tolischen Stuhls gemäß dem eigenen Statut, zuständig. 2. Rekurse gegen die den Staatsbediensteten auferlegten disziplinären Maß- nahmen können beim Appellationsgericht gemäß den eigenen Normen eingelegt werden.

Art. 19

Das Recht Amnestien, Indulte, Straferlasse und Gnaden zu gewähren, ist dem Papst vorbehalten.

Art. 20

1. Die Fahne des Vatikanstaates besteht aus zwei senkrecht geteilten Fel- dern, ein am Fahnenmast hängendes gelbes Feld und ein weißes, das die Tiara mit den Schlüsseln darstellt, nach dem abgebildeten Modell. 2. Das Wappen besteht aus der Tiara mit den Schlüsseln nach dem abgebil- deten Modell. 3. Das Staatssiegel stellt im Zentrum die Tiara mit den Schlüsseln dar und ringsum die Worte »Stato della Città del Vaticano« nach dem abgebildeten Mo- dell.

Das gegenwärtige Grundgesetz ersetzt in allem das Grundgesetz des Vatikan- staates vom 7. Juni 1929, Nr. I. Ebenso sind alle im Staat geltenden, im Gegen- satz zum gegenwärtigen Gesetz stehenden Normen aufgehoben. Es tritt am 22. Februar 2001, am Fest Kathedra Petri, in Kraft. Wir verordnen, daß das mit dem Staatssiegel versehene Original dieses Ge- setzes im Archiv der Gesetze des Vatikanstaates hinterlegt und der entsprechen- de Text im Ergänzungsband der Acta Apostolicae Sedis veröffentlicht wird, unter Anordnung der Befolgung durch alle, an die es gerichtet ist.

Grundgesetz des Staates der Vatikanstadt 79

Gegeben im Vatikan, aus dem Apostolischen Palast, am Christkönigsfest, dem 26. November 2000, im dreiundzwanzigsten Jahr Unseres Pontifikates.

Ioannis Paulus II, PP

Quelle: Heiliger Stuhl, http://www.vatican.va/vatican_city_state/legislation/documents /scv_doc_20001126_legge-fondamentale-scv_ge.html (Zugriff am 9. Mai 2006) 80 Ausgewählte Dokumente

Friedensnote Benedikts XV. vom 1. August 1917 d

(Auszüge)

An die Oberhäupter der kriegführenden Völker.

Gleich zu Beginn Unseres Pontifikates inmitten der Schrecken des furchtbaren über Europa hereingebrochenen Krieges haben wir Uns drei Dinge vor allem vorgenommen: Zunächst eine vollkommene Unparteilichkeit allen Kriegführenden gegen- über zu bewahren, wie es demjenigen ziemt, der als der gemeinsame Vater all seine Kinder mit der gleichen Liebe umfasst; ferner Uns ununterbrochen zu be- mühen, allen möglichst viel Gutes zu tun, und zwar ohne Ansehen der Person, ohne Unterschied der Nation und Religion, wie es ebensosehr das allgemeine Gesetz der Nächstenliebe wie das höchste geistliche Amt, das Christus Uns un- vertraut hat, Uns vorschreiben; endlich, wie es ebenfalls Unsere Friedensmission verlangt, nichts zu unterlassen, soweit es in Unserer Gewalt steht, was dazu bei- tragen könnte, das Ende dieses Unglücks zu beschleunigen, indem Wir versuch- ten, die Völker und ihre Oberhäupter zu gemäßigteren Entschlüssen, zu den tröstlichen Beratungen über den Frieden, einen ,gerechten und dauerhaften Frie- den', zu führen. Wer immer Unser Tun während dieser drei soeben verflossenen, schmer- zensreichen Jahre verfolgte, hat leicht erkennen können, dass wenn wir erst Un- serem Entschluss völliger Unparteilichkeit und Unseren Bestrebungen des Wohl- tuns treu geblieben sind, Wir auch nicht abgelassen haben, die kriegführenden Völker und Regierungen zu mahnen, wieder Brüder zu werden, obwohl nicht alles, was Wir zur Erreichung dieses hochedlen Zweckes getan haben, der Öf- fentlichkeit mitgeteilt worden ist. Gegen Ende des ersten Kriegsjahres haben Wir an die kriegführenden Nat- ianen die eindringlichsten Mahnungen gerichtet und überdies auf den Weg hin- gewiesen, auf dem man zu einem dauerhaften und für alle ehrenvollen Frieden gelangen könnte. Leider wurde Unser Appell überhört, und erbittert ist der Krieg zwei weitere Jahre noch mit allen seinen Schrecken fortgesetzt worden; er wurde sogar noch grausamer und breitete sich über Land und Meer, ja bis in die Lüfte hinein, und man sah Verwüstung und Tod auf unverteidigte Städte, auf stille Dörfer, auf ihre unschuldigen Einwohnet niedersteigen. Und heute kann niemand sich eine Vorstellung davon machen, wie an Zahl und Schwere die Leiden aller wachsen würden, wenn noch weitere Monate oder, schlimmer noch, weitere Jahre zu diesem blutigen Triennium kämen. Soll denn die zivilisierte Welt nur- mehr ein Leichentuch sein? Soll Europa, so ruhmreich und so blühend, wie von Friedensnote Benedikts XV. vom 1. August 1917 81 einem allgemeinen Wahnsinn fortgerissen, in den Abgrund rennen und die Hand gegen sich selbst wenden zum Selbstmord? In einer solch angstvollen Lage, angesichts einer solch schweren Gefahr erheben Wir von neuem den Ruf nach Frieden und erneuern den dringenden Appell an die, in deren Händen die Schick- sale der Nationen liegen. Wir, die Wir in keiner Weise von einem politischen Sonderstandpunkt aus die Dinge sehen, die Wir Uns von den Einflüsterungen und Interessen keiner der kriegführenden Parteien beeinflussen lassen, sondern allein getrieben werden von dem Gefühl Unserer erhabenen Pflicht als gemein- samer Vater der Gläubigen, wollen jetzt zu fassbaren und praktischen Vorschlä- gen übergehen und die Regierungen der kriegführenden Völker einladen, sich über die folgenden Punkte ins Einvernehmen zu setzen, die wohl als die Grund- lagen für einen gerechten und dauerhaften Frieden in Betracht kommen müssen, indem Wir ihnen die Sorge für die genauere Fassung und Vervollständigung der Vorschläge überlassen. Der allererste und wichtigste Punkt muss sein: An die Stelle der materiellen Gewalt der Waffen tritt die moralische Macht des Rechtes; infolgedessen soll eine gerechte Verständigung aller über die gleichzeitige und gegenseitige Abrüs- tung nach zu vereinbarenden Regeln und Garantien erfolgen, und zwar nach Maßgabe dessen, was zur Aufrechterhaltung der öffentlichen Ordnung in den einzelnen Staaten notwendig und ausreichend ist. Dann käme an Stelle der Ar- meen die Einrichtung eines Schiedsgerichts mit seiner erhabenen, friedensstif- tenden Tätigkeit und zu vereinbarenden Normen und festzulegenden Sicherun- gen gegenüber dem Staat, der sich weigern sollte, die internationalen Fragen dem Schiedsgericht zu unterbreiten oder seine Entscheidungen anzunehmen. Wenn einmal so die Oberhoheit des Rechtes aufgerichtet ist, möge man je- des Hindernis für die Verkehrswege der Völker wegräumen, indem man nach gleichfalls festzulegenden Grundsätzen die wahre Freiheit und Gemeinsamkeit der Meere sichert,. was einerseits zahlreiche Konfliktsstoffe ausräumen, anderer- seits allen neue Quellen des Gedeihens und Fortschrittes erschließen würde. Was die gutzumachenden Kriegsschäden und die Kriegskosten angeht, se- hen Wir keinen anderen Weg, die Frage zu lösen, als die Aufstellung des allge- meinen Grundsatzes eines vollen und wechselseitigen Verzichts. (...) Aber diese friedlichen Abmachungen (...) sind nicht möglich ohne die ge- genseitige Rückgabe der jetzt besetzten Gebiete. Daraus ergäbe sich für Deutsch- land die vollständige Räumung Belgiens unter Sicherung seiner vollen politi- schen, militärischen und wirtschaftlichen Unabhängigkeit gleichviel welcher Macht gegenüber, desgleichen die Räumung des französischen Gebietes; für die anderen kriegführenden Parteien gleicherweise die Rückgabe der deutschen Kolonien. 82 Ausgewählte Dokumente

Was die territorialen Fragen angeht., wie sie z. B. zwischen Italien und Ös- terreich, zwischen Deutschland und Frankreich erörtert werden, darf man der Hoffnung Raum geben, dass die streitenden Parteien in Anbetracht der uner- messlichen Vorteile eines dauerhaften Friedens mit Abrüstung diese Fragen in versöhnlichem Geiste prüfen wollen, indem sie nach Maßgabe des Gerechten und des Möglichen (...) den Bestrebungen der Völker Rechnung tragen und gele- gentlich einmal die Sonderinteressen dem Gesamtwohl der großen, menschlichen Gesellschaft anpassen. Der gleiche Geist der Billigkeit und Gerechtigkeit wird die Prüfung der an- deren territorialen und politischen Fragen leiten müssen; namentlich erinnern Wir dabei an Armenien, die Balkanstaaten und die Gebiete, die Teile des alten Königreiches Polen darstellen, dem im besonderen seine edle geschichtliche Vergangenheit und seine namentlich während des Krieges erduldeten Leiden gerechtermaßen die Sympathien der Völker wecken müssen. Das sind die wichtigsten Grundlagen, auf denen, wie Wir glauben, die künf- tige Reorganisation der Völker sich aufbauen muss. Sie sind geeignet, die Wie- derholung ähnlicher Konflikte unmöglich zu machen und die für die Zukunft und das materielle Wohlergehen aller kriegführenden Staaten so wichtige Lösung der Wirtschaftsfragen vorzubereiten. So sind Wir, indem Wir euch diese Grundlagen darstellen, euch, die ihr zu dieser Stunde die Geschicke der kriegführenden Nati- onen leitet, von einer schönen Hoffnung getragen, von der Hoffnung, sie ange- nommen zu sehen und so möglichst bald das Ende des entsetzlichen Kampfes zu schauen, der immer mehr als ein unnützes Morden erscheint. Die ganze Welt erkennt andererseits an, dass hüben wie drüben die Waffenehre gewahrt ist. Leiht also euer Ohr Unserer Bitte, nehmt die väterliche Einladung an, die Wir im Na- men des göttlichen Erlösers, des Friedensfürsten, an euch richten! Erwägt eure sehr schwere Verantwortung vor Gott und den Menschen; von euren. Entschlüssen hängt die Ruhe und die Freude unzähliger Familien ab, das Leben von Tausenden junger Menschen, mit einem Wort, das Glück der Völker, denen gegenüber euch die unbedingte Pflicht obliegt, ihr Wohlergehen zu för- dern. Möge der Herr euch Entschlüsse eingeben, die mit seinem hochheiligen Willen übereinstimmen! Gebe der Himmel, dass ihr, indem ihr euch die Zustim- mung eurer Zeitgenossen verdient, euch auch bei den künftigen Geschlechtern den schönen Namen Friedensstifter verdient! Friedensnote Benedikts XV. vom 1. August 1917 83

Wir unsererseits, eng vereint in Gebet und Buße mit allen gläubigen Seelen, die sich nach Frieden sehnen, erflehen für euch vom göttlichen Geiste Licht und Rat.

Gegeben im Vatikan, am 1. August 1917

Benedikt XV., Papst

Quelle: Schroeffer (1947): 76-79.

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Enzyklika „Pacem in terris“ Johannes’ XXIII. über den Frieden unter allen Völkern in Wahrheit, Gerechtigkeit, Liebe und Freiheit

vom 11. April 1963

(Auszüge aus der englischsprachigen Fassung)

(…) Peace on Earth—which man throughout the ages has so longed for and sought after—can never be established, never guaranteed, except by the diligent observance of the divinely established order.

Order in the Universe

2. That a marvelous order predominates in the world of living beings and in the forces of nature, is the plain lesson which the progress of modern research and the discoveries of technology teach us. And it is part of the greatness of man that he can appreciate that order, and devise the means for harnessing those forces for his own benefit. 3. But what emerges first and foremost from the progress of scientific knowledge and the inventions of technology is the infinite greatness of God Himself, who created both man and the universe. Yes; out of nothing He made all things, and filled them with the fullness of His own wisdom and goodness. Hence, these are the words the holy psalmist used in praise of God: "O Lord, our Lord: how admirable is thy name in the whole earth!" And elsewhere he says: "How great are thy works, O Lord! Thou hast made all things in wisdom." Moreover, God created man "in His own image and likeness," endowed him with intelligence and freedom, and made him lord of creation. All this the psalmist proclaims when he says: "Thou hast made him a little less than the angels: thou hast crowned him with glory and honor, and hast set him over the works of thy hands. Thou hast subjected all things under his feet."

Order in Human Beings

4. And yet there is a disunity among individuals and among nations which is in striking contrast to this perfect order in the universe. One would think that the relationships that bind men together could only be governed by force. 5. But the world's Creator has stamped man's inmost being with an order revealed to man by his conscience; and his conscience insists on his preserving Enzyklika „Pacem in terris“ Johannes’ XXIII. 85 it. Men "show the work of the law written in their hearts. Their conscience bears witness to them." And how could it be otherwise? All created being reflects the infinite wisdom of God. It reflects it all the more clearly, the higher it stands in the scale of perfection. 6. But the mischief is often caused by erroneous opinions. Many people think that the laws which govern man's relations with the State are the same as those which regulate the blind, elemental forces of the universe. But it is not so; the laws which govern men are quite different. The Father of the universe has inscribed them in man's nature, and that is where we must look for them; there and nowhere else. 7. These laws clearly indicate how a man must behave toward his fellows in society, and how the mutual relationships between the members of a State and its officials are to be conducted. They show too what principles must govern the relations between States; and finally, what should be the relations between individuals or States on the one hand, and the world-wide community of nations on the other. Men's common interests make it imperative that at long last a world-wide community of nations be established.

I. ORDER BETWEEN MEN

8. We must devote our attention first of all to that order which should prevail among men. 9. Any well-regulated and productive association of men in society demands the acceptance of one fundamental principle: that each individual man is truly a person. His is a nature, that is, endowed with intelligence and free will. As such he has rights and duties, which together flow as a direct consequence from his nature. These rights and duties are universal and inviolable, and therefore altogether inalienable. 10. When, furthermore, we consider man's personal dignity from the standpoint of divine revelation, inevitably our estimate of it is incomparably increased. Men have been ransomed by the blood of Jesus Christ. Grace has made them sons and friends of God, and heirs to eternal glory.

Rights

11. But first We must speak of man's rights. Man has the right to live. He has the right to bodily integrity and to the means necessary for the proper development of life, particularly food, clothing, shelter, medical care, rest, and, finally, the necessary social services. In consequence, he has the right to be looked after in the event of illhealth; disability stemming from his work; 86 Ausgewählte Dokumente widowhood; old age; enforced unemployment; or whenever through no fault of his own he is deprived of the means of livelihood.

Rights Pertaining to Moral and Cultural Values

12. Moreover, man has a natural right to be respected. He has a right to his good name. He has a right to freedom in investigating the truth, and—within the limits of the moral order and the common good—to freedom of speech and publication, and to freedom to pursue whatever profession he may choose. He has the right, also, to be accurately informed about public events. 13. He has the natural right to share in the benefits of culture, and hence to receive a good general education, and a technical or professional training consistent with the degree of educational development in his own country. Furthermore, a system must be devised for affording gifted members of society the opportunity of engaging in more advanced studies, with a view to their occupying, as far as possible, positions of responsibility in society in keeping with their natural talent and acquired skill.

The Right to Worship God According to One's Conscience

14. Also among man's rights is that of being able to worship God in accordance with the right dictates of his own conscience, and to profess his religion both in private and in public. According to the clear teaching of Lactantius, "this is the very condition of our birth, that we render to the God who made us that just homage which is His due; that we acknowledge Him alone as God, and follow Him. It is from this ligature of piety, which binds us and joins us to God, that religion derives its name.'' Hence, too, Pope Leo XIII declared that "true freedom, freedom worthy of the sons of God, is that freedom which most truly safeguards the dignity of the human person. It is stronger than any violence or injustice. Such is the freedom which has always been desired by the Church, and which she holds most dear. It is the sort of freedom which the Apostles resolutely claimed for themselves. The apologists defended it in their writings; thousands of martyrs consecrated it with their blood.''

The Right to Choose Freely One's State in Life

15. Human beings have also the right to choose for themselves the kind of life which appeals to them: whether it is to found a family—in the founding of Enzyklika „Pacem in terris“ Johannes’ XXIII. 87 which both the man and the woman enjoy equal rights and duties—or to embrace the priesthood or the religious life. 16. The family, founded upon marriage freely contracted, one and indissoluble, must be regarded as the natural, primary cell of human society. The interests of the family, therefore, must be taken very specially into consideration in social and economic affairs, as well as in the spheres of faith and morals. For all of these have to do with strengthening the family and assisting it in the fulfilment of its mission. 17. Of course, the support and education of children is a right which belongs primarily to the parents.

Economic Rights

18. In the economic sphere, it is evident that a man has the inherent right not only to be given the opportunity to work, but also to be allowed the exercise of personal initiative in the work he does. 19. The conditions in which a man works form a necessary corollary to these rights. They must not be such as to weaken his physical or moral fibre, or militate against the proper development of adolescents to manhood. Women must be accorded such conditions of work as are consistent with their needs and responsibilities as wives and mothers. 20. A further consequence of man's personal dignity is his right to engage in economic activities suited to his degree of responsibility. The worker is likewise entitled to a wage that is determined in accordance with the precepts of justice. This needs stressing. The amount a worker receives must be sufficient, in proportion to available funds, to allow him and his family a standard of living consistent with human dignity. Pope Pius XII expressed it in these terms: "Nature imposes work upon man as a duty, and man has the corresponding natural right to demand that the work he does shall provide him with the means of livelihood for himself and his children. Such is nature's categorical imperative for the preservation of man.'' 21. As a further consequence of man's nature, he has the right to the private ownership of property, including that of productive goods. This, as We have said elsewhere, is "a right which constitutes so efficacious a means of asserting one's personality and exercising responsibility in every field, and an element of solidity and security for family life, and of greater peace and prosperity in the State.'' 22. Finally, it is opportune to point out that the right to own private property entails a social obligation as well.

88 Ausgewählte Dokumente

The Right of Meeting and Association

23. Men are by nature social, and consequently they have the right to meet together and to form associations with their fellows. They have the right to confer on such associations the type of organization which they consider best calculated to achieve their objectives. They have also the right to exercise their own initiative and act on their own responsibility within these associations for the attainment of the desired results. 24. As We insisted in Our encyclical Mater et Magistra, the founding of a great many such intermediate groups or societies for the pursuit of aims which it is not within the competence of the individual to achieve efficiently, is a matter of great urgency. Such groups and societies must be considered absolutely essential for the safeguarding of man's personal freedom and dignity, while leaving intact a sense of responsibility.

The Right to Emigrate and Immigrate

25. Again, every human being has the right to freedom of movement and of residence within the confines of his own State. When there are just reasons in favor of it, he must be permitted to emigrate to other countries and take up residence there. The fact that he is a citizen of a particular State does not deprive him of membership in the human family, nor of citizenship in that universal society, the common, world-wide fellowship of men.

Political Rights

26. Finally, man's personal dignity involves his right to take an active part in public life, and to make his own contribution to the common welfare of his fellow citizens. As Pope Pius XII said, "man as such, far from being an object or, as it were, an inert element in society, is rather its subject, its basis and its purpose; and so must he be esteemed." 27. As a human person he is entitled to the legal protection of his rights, and such protection must be effective, unbiased, and strictly just. To quote again Pope Pius XII: "In consequence of that juridical order willed by God, man has his own inalienable right to juridical security. To him is assigned a certain, well- defined sphere of law, immune from arbitrary attack."

Enzyklika „Pacem in terris“ Johannes’ XXIII. 89

Duties

28. The natural rights of which We have so far been speaking are inextricably bound up with as many duties, all applying to one and the same person. These rights and duties derive their origin, their sustenance, and their indestructibility from the natural law, which in conferring the one imposes the other. 29. Thus, for example, the right to live involves the duty to preserve one's life; the right to a decent standard of living, the duty to live in a becoming fashion; the right to be free to seek out the truth, the duty to devote oneself to an ever deeper and wider search for it.

Reciprocity of Rights and Duties Between Persons

30. Once this is admitted, it follows that in human society one man's natural right gives rise to a corresponding duty in other men; the duty, that is, of recognizing and respecting that right. Every basic human right draws its authoritative force from the natural law, which confers it and attaches to it its respective duty. Hence, to claim one's rights and ignore one's duties, or only half fulfill them, is like building a house with one hand and tearing it down with the other.

Mutual Collaboration

31. Since men are social by nature, they must live together and consult each other's interests. That men should recognize and perform their respective rights and duties is imperative to a well ordered society. But the result will be that each individual will make his whole-hearted contribution to the creation of a civic order in which rights and duties are ever more diligently and more effectively observed. 32. For example, it is useless to admit that a man has a right to the necessities of life, unless we also do all in our power to supply him with means sufficient for his livelihood. 33. Hence society must not only be well ordered, it must also provide men with abundant resources. This postulates not only the mutual recognition and fulfillment of rights and duties, but also the involvement and collaboration of all men in the many enterprises which our present civilization makes possible, encourages or indeed demands.

90 Ausgewählte Dokumente

An Attitude of Responsibility

34. Man's personal dignity requires besides that he enjoy freedom and be able to make up his own mind when he acts. In his association with his fellows, therefore, there is every reason why his recognition of rights, observance of duties, and many-sided collaboration with other men, should be primarily a matter of his own personal decision. Each man should act on his own initiative, conviction, and sense of responsibility, not under the constant pressure of external coercion or enticement. There is nothing human about a society that is welded together by force. Far from encouraging, as it should, the attainment of man's progress and perfection, it is merely an obstacle to his freedom.

Social Life in Truth, Justice, Charity and Freedom

35. Hence, before a society can be considered well-ordered, creative, and consonant with human dignity, it must be based on truth. St. Paul expressed this as follows: "Putting away lying, speak ye the truth every man with his neighbor, for we are members one of another." And so will it be, if each man acknowledges sincerely his own rights and his own duties toward others. Human society, as We here picture it, demands that men be guided by justice, respect the rights of others and do their duty. It demands, too, that they be animated by such love as will make them feel the needs of others as their own, and induce them to share their goods with others, and to strive in the world to make all men alike heirs to the noblest of intellectual and spiritual values. Nor is this enough; for human society thrives on freedom, namely, on the use of means which are consistent with the dignity of its individual members, who, being endowed with reason, assume responsibility for their own actions . 36. And so, dearest sons and brothers, we must think of human society as being primarily a spiritual reality. By its means enlightened men can share their knowledge of the truth, can claim their rights and fulfill their duties, receive encouragement in their aspirations for the goods of the spirit, share their enjoyment of all the wholesome pleasures of the world, and strive continually to pass on to others all that is best in themselves and to make their own the spiritual riches of others. It is these spiritual values which exert a guiding influence on culture, economics, social institutions, political movements and forms, laws, and all the other components which go to make up the external community of men and its continual development.

Enzyklika „Pacem in terris“ Johannes’ XXIII. 91

God and the Moral Order

37. Now the order which prevails in human society is wholly incorporeal in nature. Its foundation is truth, and it must be brought into effect by justice. It needs to be animated and perfected by men's love for one another, and, while preserving freedom intact, it must make for an equilibrium in society which is increasingly more human in character. 38. But such an order—universal, absolute and immutable in its principles—finds its source in the true, personal and transcendent God. He is the first truth, the sovereign good, and as such the deepest source from which human society, if it is to be properly constituted, creative, and worthy of man's dignity, draws its genuine vitality. This is what St. Thomas means when he says: "Human reason is the standard which measures the degree of goodness of the human will, and as such it derives from the eternal law, which is divine reason . . . Hence it is clear that the goodness of the human will depends much more on the eternal law than on human reason."

Characteristics of the Present Day

39. There are three things which characterize our modern age. 40. In the first place we notice a progressive improvement in the economic and social condition of working men. They began by claiming their rights principally in the economic and social spheres, and then proceeded to lay claim to their political rights as well. Finally, they have turned their attention to acquiring the more cultural benefits of society. Today, therefore, working men all over the world are loud in their demands that they shall in no circumstances be subjected to arbitrary treatment, as though devoid of intelligence and freedom. They insist on being treated as human beings, with a share in every sector of human society: in the socio-economic sphere, in government, and in the realm of learning and culture. 41. Secondly, the part that women are now playing in political life is everywhere evident. This is a development that is perhaps of swifter growth among Christian nations, but it is also happening extensively, if more slowly, among nations that are heirs to different traditions and imbued with a different culture. Women are gaining an increasing awareness of their natural dignity. Far from being content with a purely passive role or allowing themselves to be regarded as a kind of instrument, they are demanding both in domestic and in public life the rights and duties which belong to them as human persons. 42. Finally, we are confronted in this modern age with a form of society which is evolving on entirely new social and political lines. Since all peoples 92 Ausgewählte Dokumente have either attained political independence or are on the way to attaining it, soon no nation will rule over another and none will be subject to an alien power. 43. Thus all over the world men are either the citizens of an independent State, or are shortly to become so; nor is any nation nowadays content to submit to foreign domination. The longstanding inferiority complex of certain classes because of their economic and social status, sex, or position in the State, and the corresponding superiority complex of other classes, is rapidly becoming a thing of the past.

Equality of Men

44. Today, on the contrary the conviction is widespread that all men are equal in natural dignity; and so, on the doctrinal and theoretical level, at least, no form of approval is being given to racial discrimination. All this is of supreme significance for the formation of a human society animated by the principles We have mentioned above, for man's awareness of his rights must inevitably lead him to the recognition of his duties. The possession of rights involves the duty of implementing those rights, for they are the expression of a man's personal dignity. And the possession of rights also involves their recognition and respect by other people. 45. When society is formed on a basis of rights and duties, men have an immediate grasp of spiritual and intellectual values, and have no difficulty in understanding what is meant by truth, justice, charity and freedom. They become, moreover, conscious of being members of such a society. And that is not all. Inspired by such principles, they attain to a better knowledge of the true God—a personal God transcending human nature. They recognize that their relationship with God forms the very foundation of their life—the interior life of the spirit, and the life which they live in the society of their fellows.

II. RELATIONS BETWEEN INDIVIDUALS AND THE PUBLIC AUTHORITIES

46. Human society can be neither well-ordered nor prosperous without the presence of those who, invested with legal authority, preserve its institutions and do all that is necessary to sponsor actively the interests of all its members. And they derive their authority from God, for, as St. Paul teaches, "there is no power but from God". In his commentary on this passage, St. John Chrysostom writes: "What are you saying? Is every ruler appointed by God? No, that is not what I mean, he says, for I am not now talking about individual rulers, but about authority as Enzyklika „Pacem in terris“ Johannes’ XXIII. 93 such. My contention is that the existence of a ruling authority—the fact that some should command and others obey, and that all things not come about as the result of blind chance—this is a provision of divine wisdom." God has created men social by nature, and a society cannot "hold together unless someone is in command to give effective direction and unity of purpose. Hence every civilized community must have a ruling authority, and this authority, no less than society itself, has its source in nature, and consequently has God for its author." 47. But it must not be imagined that authority knows no bounds. Since its starting point is the permission to govern in accordance with right reason, there is no escaping the conclusion that it derives its binding force from the moral order, which in turn has God as its origin and end. Hence, to quote Pope Pius XII, "The absolute order of living beings, and the very purpose of man—an autonomous being, the subject of duties and inviolable rights, and the origin and purpose of human society—have a direct bearing upon the State as a necessary community endowed with authority. Divest it of this authority, and it is nothing, it is lifeless.... But right reason, and above all Christian faith, make it clear that such an order can have no other origin but in God, a personal God, our Creator. Hence it is from Him that State officials derive their dignity, for they share to some extent in the authority of God Himself."

An Appeal to Conscience

48. Hence, a regime which governs solely or mainly by means of threats and intimidation or promises of reward, provides men with no effective incentive to work for the common good. And even if it did, it would certainly be offensive to the dignity of free and rational human beings. Authority is before all else a moral force. For this reason the appeal of rulers should be to the individual conscience, to the duty which every man has of voluntarily contributing to the common good. But since all men are equal in natural dignity, no man has the capacity to force internal compliance on another. Only God can do that, for He alone scrutinizes and judges the secret counsels of the heart. 49. Hence, representatives of the State have no power to bind men in conscience, unless their own authority is tied to God's authority, and is a participation in it. 50. The application of this principle likewise safeguards the dignity of citizens. Their obedience to civil authorities is never an obedience paid to them as men. It is in reality an act of homage paid to God, the provident Creator of the universe, who has decreed that men's dealings with one another be regulated in 94 Ausgewählte Dokumente accordance with that order which He Himself has established. And we men do not demean ourselves in showing due reverence to God. On the contrary, we are lifted up and ennobled in spirit, for to serve God is to reign. 5l. Governmental authority, therefore, is a postulate of the moral order and derives from God. Consequently, laws and decrees passed in contravention of the moral order, and hence of the divine will, can have no binding force in conscience, since "it is right to obey God rather than men " Indeed, the passing of such laws undermines the very nature of authority and results in shameful abuse. As St. Thomas teaches, "In regard to the second proposition, we maintain that human law has the rationale of law in so far as it is in accordance with right reason, and as such it obviously derives from eternal law. A law which is at variance with reason is to that extent unjust and has no longer the rationale of law. It is rather an act of violence." 52. The fact that authority comes from God does not mean that men have no power to choose those who are to rule the State, or to decide upon the type of government they want, and determine the procedure and limitations of rulers in the exercise of their authority. Hence the above teaching is consonant with any genuinely democratic form of government.

Attainment of the Common Good is the Purpose of the Public Authority

53. Men, both as individuals and as intermediate groups, are required to make their own specific contributions to the general welfare. The main consequence of this is that they must harmonize their own interests with the needs of others, and offer their goods and services as their rulers shall direct— assuming, of course, that justice is maintained and the authorities are acting within the limits of their competence. Those who have authority in the State must exercise that authority in a way which is not only morally irreproachable, but also best calculated to ensure or promote the State's welfare. 54. The attainment of the common good is the sole reason for the existence of civil authorities. In working for the common good, therefore, the authorities must obviously respect its nature, and at the same time adjust their legislation to meet the requirements of the given situation .

Essentials of the Common Good

55. Among the essential elements of the common good one must certainly include the various characteristics distinctive of each individual people. But these by no means constitute the whole of it. For the common good, since it is intimately bound up with human nature, can never exist fully and completely Enzyklika „Pacem in terris“ Johannes’ XXIII. 95 unless the human person is taken into account at all times. Thus, attention must be paid to the basic nature of the common good and what it is that brings it about. 56. We must add, therefore, that it is in the nature of the common good that every single citizen has the right to share in it—although in different ways, depending on his tasks, merits and circumstances. Hence every civil authority must strive to promote the common good in the interest of all, without favoring any individual citizen or category of citizen. As Pope Leo XIII insisted: "The civil power must not be subservient to the advantage of any one individual, or of some few persons; inasmuch as it was established for the common good of all." Nevertheless, considerations of justice and equity can at times demand that those in power pay more attention to the weaker members of society, since these are at a disadvantage when it comes to defending their own rights and asserting their legitimate interests.

The Spiritual, Too

57. In this connection, We would draw the attention of Our own sons to the fact that the common good is something which affects the needs of the whole man, body and soul. That, then, is the sort of good which rulers of States must take suitable measure to ensure. They must respect the hierarchy of values, and aim at achieving the spiritual as well as the material prosperity of their subjects. 58. These principles are clearly contained in that passage in Our encyclical Mater et Magistra where We emphasized that the common good "must take account of all those social conditions which favor the full development of human personality. 59. Consisting, as he does, of body and immortal soul, man cannot in this mortal life satisfy his needs or attain perfect happiness. Thus, the measures that are taken to implement the common good must not jeopardize his eternal salvation; indeed, they must even help him to obtain it.

Responsibilities of the Public Authority, and Rights and Duties of Individuals

60. It is generally accepted today that the common good is best safeguarded when personal rights and duties are guaranteed. The chief concern of civil authorities must therefore be to ensure that these rights are recognized, respected, co-ordinated, defended and promoted, and that each individual is enabled to perform his duties more easily. For "to safeguard the inviolable rights of the human person, and to facilitate the performance of his duties, is the principal duty of every public authority." 96 Ausgewählte Dokumente

61. Thus any government which refused to recognize human rights or acted in violation of them, would not only fail in its duty; its decrees would be wholly lacking in binding force.

Reconciliation and Protection of Rights and Duties of Individuals

62. One of the principal duties of any government, moreover, is the suitable and adequate superintendence and co-ordination of men's respective rights in society. This must be done in such a way 1) that the exercise of their rights by certain citizens does not obstruct other citizens in the exercise of theirs; 2) that the individual, standing upon his own rights, does not impede others in the performance of their duties; 3) that the rights of all be effectively safeguarded, and completely restored if they have been violated.

Duty of Promoting the Rights of Individuals

63. In addition, heads of States must make a positive contribution to the creation of an overall climate in which the individual can both safeguard his own rights and fulfill his duties, and can do so readily. For if there is one thing we have learned in the school of experience, it is surely this: that, in the modern world especially, political, economic and cultural inequities among citizens become more and more widespread when public authorities fail to take appropriate action in these spheres. And the consequence is that human rights and duties are thus rendered totally ineffective. 64. The public administration must therefore give considerable care and thought to the question of social as well as economic progress, and to the development of essential services in keeping with the expansion of the productive system. Such services include road-building, transportation, communications, drinking-water, housing, medical care, ample facilities for the practice of religion, and aids to recreation. The government must also see to the provision of insurance facilities, to obviate any likelihood of a citizen's being unable to maintain a decent standard of living in the event of some misfortune, or greatly in creased family responsibilities. The government is also required to show no less energy and efficiency in the matter of providing opportunities for suitable employment, graded to the capacity of the workers. It must make sure that working men are paid a just and equitable wage, and are allowed a sense of responsibility in the industrial concerns for which they work. It must facilitate the formation of intermediate groups, so that the social life of the people may become more fruitful and less Enzyklika „Pacem in terris“ Johannes’ XXIII. 97 constrained. And finally, it must ensure that everyone has the means and opportunity of sharing as far as possible in cultural benefits.

Harmonious Relations Between Public Authority's Two Forms of Intervention

65. The common welfare further demands that in their efforts to co-ordinate and protect, and their efforts to promote, the rights of citizens, the civil authorities preserve a delicate balance. An excessive concern for the rights of any particular individuals or groups might well result in the principal advantages of the State being in effect monopolized by these citizens. Or again, the absurd situation can arise where the civil authorities, while taking measures to protect the rights of citizens, themselves stand in the way of the full exercise of these rights. "For this principle must always be retained: that however extensive and far-reaching the influence of the State on the economy may be, it must never be exerted to the extent of depriving the individual citizen of his freedom of action. It must rather augment his freedom, while effectively guaranteeing the protection of everyone's essential, personal rights." 66. And the same principle must be adopted by civil authorities in their various efforts to facilitate the exercise of rights and performance of duties in every department of social life.

Structure and Operation of the Public Authority

67. For the rest, it is not possible to give a general ruling on the most suitable form of government, or the ways in which civil authorities can most effectively fulfill their legislative, administrative, and judicial functions. 68. In determining what form a particular government shall take, and the way in which it shall function, a major consideration will be the prevailing circumstances and the condition of the people; and these are things which vary in different places and at different times. We think, however, that it is in keeping with human nature for the State to be given a form which embodies a threefold division of public office properly corresponding to the three main functions of public authority. In such a State a precise legal framework is provided, not only for the official functions of government, but also for the mutual relations between citizens and public officials. This will obviously afford sure protection to citizens, both in the safeguarding of their rights and in the fulfilment of their duties. 69. If, however, this juridical and political structure is to realize its potential benefits, it is absolutely essential that public officials do their utmost to solve the problems that arise; and they must do so by using policies and techniques which 98 Ausgewählte Dokumente it is within their competence to implement, and which suit the actual condition of the State. It is also essential that, despite constantly changing conditions, legislators never disregard the moral law or constitutional provision, nor act at variance with the exigencies of the common good. And as justice must be the guiding principle in the administration of the State, and executives must thoroughly understand the law and carefully weigh all attendant circumstances, so too in the courts: justice must be administered impartially, and judges must be wholly incorrupt and uninfluenced by the solicitations of interested parties. The good order of society also requires that individuals and subsidiary groups within the State be effectively protected by law in the affirmation of their rights and the performance of their duties, both in their relations with each other and with government officials.

Law and Conscience

70. There can be no doubt that a State juridical system which conforms to the principles of justice and rightness, and corresponds to the degree of civic maturity evinced by the State in question, is highly conducive to the attainment of the common good. 71. And yet social life is so complex, varied and active in this modern age, that even a juridical system which has been established with great prudence and foresight often seems inadequate to the need. 72. Moreover, the relations of citizens with each other, of citizens and intermediate groups with public authorities, and the relations between public authorities of the same State, are sometimes seen to be of so ambiguous and explosive a nature, that they are not susceptible of being regulated by any hard and fast system of laws. In such cases, if the authorities want to preserve the State's juridical system intact—in itself and in its application to specific cases—and if they want to minister to the principal needs of society, adapt the laws to the conditions of modern life and seek solutions to new problems, then it is essential that they have a clear idea of the nature and limits of their own legitimate spheres of action. Their calmness, integrity, clear sightedness and perseverance must be such that they will recognize at once what is needed in a given situation, and act with promptness and efficiency.

Citizens' Participation in Public Life

73. A natural consequence of men's dignity is unquestionably their right to take an active part in government, though their degree of participation will Enzyklika „Pacem in terris“ Johannes’ XXIII. 99 necessarily depend on the stage of development reached by the political community of which they are members. 74. For the rest, this right to take part in government opens out to men a new and extensive field of opportunity for service. A situation is created in which civic authorities can, from the greater frequency of their contacts and discussions with the citizens, gain a clearer idea of what policies are in fact effectual for the common good; and in a system which allows for a regular succession of public officials, the authority of these officials, far from growing old and feeble, takes on a new vitality in keeping with the progressive development of human society.

Characteristics of the Present Day

75. There is every indication at the present time that these aims and ideals are giving rise to various demands concerning the juridical organization of States. The first is this: that a clear and precisely worded charter of fundamental human rights be formulated and incorporated into the State's general constitutions. 76. Secondly, each State must have a public constitution, couched in juridical terms, laying down clear rules relating to the designation of public officials, their reciprocal relations, spheres of competence and prescribed methods of operation. 77. The final demand is that relations between citizens and public authorities be described in terms of rights and duties. It must be clearly laid down that the principal function of public authorities is to recognize, respect, co- ordinate, safeguard and promote citizens' rights and duties 78. We must, however, reject the view that the will of the individual or the group is the primary and only source of a citizen's rights and duties, and of the binding force of political constitutions and the government's authority. 79. But the aspirations We have mentioned are a clear indication of the fact that men, increasingly aware nowadays of their personal dignity, have found the incentive to enter government service and demand constitutional recognition for their own inviolable rights. Not content with this, they are demanding, too, the observance of constitutional procedures in the appointment of public authorities, and are insisting that they exercise their office within this constitutional framework.

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III. RELATIONS BETWEEN STATES

80. With respect to States themselves, Our predecessors have constantly taught, and We wish to lend the weight of Our own authority to their teaching, that nations are the subjects of reciprocal rights and duties. Their relationships, therefore, must likewise be harmonized in accordance with the dictates of truth, justice, willing cooperation, and freedom. The same law of nature that governs the life and conduct of individuals must also regulate the relations of political communities with one another. 81. This will be readily understood when one reflects that it is quite impossible for political leaders to lay aside their natural dignity while acting in their country's name and in its interests They are still bound by the natural law, which is the rule that governs all moral conduct, and they have no authority to depart from its slightest precepts. 82. The idea that men, by the fact of their appointment to public office, are compelled to lay aside their own humanity, is quite inconceivable Their very attainment to this high-ranking office was due to their exceptional gifts and intellectual qualities, which earned for them their reputation as outstanding representatives of the body politic 83. Moreover, a ruling authority is indispensable to civil society. That is a fact which follows from the moral order itself. Such authority, therefore, cannot be misdirected against the moral order. It would immediately cease to exit, being deprived of its whole raison d'etre. God Himself warns us of this: "Hear, therefore, ye kings, and understand: learn, ye that are judges of the ends of the earth. Give ear, you that rule the people, and that please yourselves in multitudes of nations. For power is given you by the Lord, and strength by the Most High, who will examine your works, and search out your thoughts." 84. And lastly one must bear in mind that, even when it regulates the relations between States, authority must be exercised for the promotion of the common good. That is the primary reason for its existence.

An lmperative of the Common Good

85. But one of the principal imperatives of the common good is the recognition of the moral order and the unfailing observance of its precepts. "A firmly established order between political communities must be founded on the unshakable and unmoving rock of the moral law, that law which is revealed in the order of nature by the Creator Himself, and engraved indelibly on men's hearts . . . Its principles are beacon lights to guide the policies of men and nations. They are also warning lights—providential signs—which men must Enzyklika „Pacem in terris“ Johannes’ XXIII. 101 heed if their laborious efforts to establish a new order are not to encounter perilous storms and shipwreck."

In Truth

86. The first point to be settled is that mutual ties between States must be governed by truth. Truth calls for the elimination of every trace of racial discrimination, and the consequent recognition of the inviolable principle that all States are by nature equal in dignity. Each of them accordingly has the right to exist, to develop, and to possess the necessary means and accept a primary responsibility for its own development. Each is also legitimately entitled to its good name and to the respect which is its due. 87. As we know from experience, men frequently differ widely in knowledge, virtue, intelligence and wealth, but that is no valid argument in favor of a system whereby those who are in a position of superiority impose their will arbitrarily on others. On the contrary, such men have a greater share in the common responsibility to help others to reach perfection by their mutual efforts. 88. So, too, on the international level: some nations may have attained to a superior degree of scientific, cultural and economic development. But that does not entitle them to exert unjust political domination over other nations. It means that they have to make a greater contribution to the common cause of social progress. 89. The fact is that no one can be by nature superior to his fellows, since all men are equally noble in natural dignity. And consequently there are no differences at all between political communities from the point of view of natural dignity. Each State is like a body, the members of which are human beings. And, as we know from experience, nations can be highly sensitive in matters in any way touching their dignity and honor; and with good reason.

The Question of Propaganda

90. Truth further demands an attitude of unrufffled impartiality in the use of the many aids to the promotion and spread of mutual understanding between nations which modern scientific progress has made available. This does not mean that people should be prevented from drawing particular attention to the virtues of their own way of life, but it does mean the utter rejection of ways of disseminating information which violate the principles of truth and justice, and injure the reputation of another nation.

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In Justice

91. Relations between States must furthermore be regulated by justice. This necessitates both the recognition of their mutual rights, and, at the same time, the fulfilment of their respective duties. 92. States have the right to existence, to self development, and to the means necessary to achieve this. They have the right to play the leading part in the process of their own development, and the right to their good name and due honors. Consequently, States are likewise in duty bound to safeguard all such rights effectively, and to avoid any action that could violate them. And just as individual men may not pursue their own private interests in a way that is unfair and detrimental to others, so too it would be criminal in a State to aim at improving itself by the use of methods which involve other nations in injury and unjust oppression. There is a saying of St. Augustine which has particular relevance in this context: "Take away justice, and what are kingdoms but mighty bands of robbers " 93. There may be, and sometimes is, a clash of interests among States, each striving for its own development. When differences of this sort arise, they must be settled in a truly human way, not by armed force nor by deceit or trickery. There must be a mutual assessment of the arguments and feelings on both sides, a mature and objective investigation of the situation, and an equitable reconciliation of opposing views.

The Treatment of Minorities

94. A special instance of this clash of interests is furnished by that political trend (which since the nineteenth century has become widespread throughout the world and has gained in strength) as a result of which men of similar ethnic background are anxious for political autonomy and unification into a single nation. For many reasons this cannot always be effected, and consequently minority peoples are often obliged to live within the territories of a nation of a different ethnic origin. This situation gives rise to serious problems. 95. It is quite clear that any attempt to check the vitality and growth of these ethnic minorities is a flagrant violation of justice; the more so if such perverse efforts are aimed at their very extinction . 96. Indeed, the best interests of justice are served by those public authorities who do all they can to improve the human conditions of the members of these minority groups, especially in what concerns their language, culture, ancient traditions, and their economic activity and enterprise.

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A Cautionary Note

97. It is worth noting, however, that these minority groups, in reaction, perhaps, to the enforced hardships of their present situation, or to historical circumstances, frequently tend to magnify unduly characteristics proper to their own people. They even rate them above those human values which are common to all mankind, as though the good of the entire human family should subserve the interests of their own particular groups. A more reasonable attitude for such people to adopt would be to recognize the advantages, too, which accrue to them from their own special situation. They should realize that their constant association with a people steeped in a different civilization from their own has no small part to play in the development of their own particular genius and spirit. Little by little they can absorb into their very being those virtues which characterize the other nation. But for this to happen these minority groups must enter into some kind of association with the people in whose midst they are living, and learn to share their customs and way of life. It will never happen if they sow seeds of disaffection which can only produce a harvest of evils, stifling the political development of nations.

Active Solidarity

98. Since relationships between States must be regulated in accordance with the principles of truth and justice, States must further these relationships by taking positive steps to pool their material and spiritual resources. In many cases this can be achieved by all kinds of mutual collaboration; and this is already happening in our own day in the economic, social, political, educational, health and athletic spheres—and with beneficial results. We must bear in mind that of its very nature civil authority exists, not to confine men within the frontiers of their own nations, but primarily to protect the common good of the State, which certainly cannot be divorced from the common good of the entire human family 99. Thus, in pursuing their own interests, civil societies, far from causing injury to others, must join plans and forces whenever the efforts of particular States cannot achieve the desired goal. But in doing so great care must be taken. What is beneficial to some States may prove detrimental rather than advantageous to others.

Contacts Between Races

100. Furthermore, the universal common good requires the encouragement in all nations of every kind of reciprocation between citizens and their 104 Ausgewählte Dokumente intermediate societies. There are many parts of the world where we find groupings of people of more or less different ethnic origin. Nothing must be allowed to prevent reciprocal relations between them. Indeed such a prohibition would flout the very spirit of an age which has done so much to nullify the distances separating peoples. Nor must one overlook the fact that whatever their ethnic background, men possess, besides the special characteristics which distinguish them from other men, other very important elements in common with the rest of mankind. And these can form the basis of their progressive development and self-realization especially in regard to spiritual values. They have, therefore, the right and duty to carry on their lives with others in society.

The Proper Balance Between Population, Land and Capital

101. As everyone is well aware, there are some countries where there is an imbalance between the amount of arable land and the number of inhabitants; others where there is an imbalance between the richness of the resources and the instruments of agriculture available. It is imperative, therefore, that nations enter into collaboration with each other, and facilitate the circulation of goods, capital and manpower. 102. We advocate in such cases the policy of bringing the work to the workers, wherever possible, rather than bringing workers to the scene of the work. In this way many people will be afforded an opportunity of increasing their resources without being exposed to the painful necessity of uprooting themselves from their own homes, settling in a strange environment, and forming new social contacts.

The Problem of Political Refugees

103. The deep feelings of paternal love for all mankind which God has implanted in Our heart makes it impossible for Us to view without bitter anguish of spirit the plight of those who for political reasons have been exiled from their own homelands. There are great numbers of such refugees at the present time, and many are the sufferings—the incredible sufferings—to which they are constantly exposed. 104. Here surely is our proof that, in defining the scope of a just freedom within which individual citizens may live lives worthy of their human dignity, the rulers of some nations have been far too restrictive. Sometimes in States of this kind the very right to freedom is called in question, and even flatly denied. We have here a complete reversal of the right order of society, for the whole Enzyklika „Pacem in terris“ Johannes’ XXIII. 105 raison d'etre of public authority is to safeguard the interests of the community. Its sovereign duty is to recognize the noble realm of freedom and protect its rights.

The Refugee's Rights

105. For this reason, it is not irrelevant to draw the attention of the world to the fact that these refugees are persons and all their rights as persons must be recognized. Refugees cannot lose these rights simply because they are deprived of citizenship of their own States. 106. And among man's personal rights we must include his right to enter a country in which he hopes to be able to provide more fittingly for himself and his dependents. It is therefore the duty of State officials to accept such immigrants and—so far as the good of their own community, rightly understood, permits—to further the aims of those who may wish to become members of a new society.

Commendable Efforts

107. We therefore take this opportunity of giving Our public approval and commendation to every undertaking, founded on the principles of human solidarity or of Christian charity, which aims at relieving the distress of those who are compelled to emigrate from their own country to another. 108. And We must indeed single out for the praise of all right-minded men those international agencies which devote all their energies to this most important work.

Causes of the Arms Race

109. On the other hand, We are deeply distressed to see the enormous stocks of armaments that have been, and continue to be, manufactured in the economically more developed countries. This policy is involving a vast outlay of intellectual and material resources, with the result that the people of these countries are saddled with a great burden, while other countries lack the help they need for their economic and social development . 110. There is a common belief that under modern conditions peace cannot be assured except on the basis of an equal balance of armaments and that this factor is the probable cause of this stockpiling of armaments. Thus, if one country increases its military strength, others are immediately roused by a competitive spirit to augment their own supply of armaments. And if one country is equipped with atomic weapons, others consider themselves justified in producing such weapons themselves, equal in destructive force. 106 Ausgewählte Dokumente

111. Consequently people are living in the grip of constant fear. They are afraid that at any moment the impending storm may break upon them with horrific violence. And they have good reasons for their fear, for there is certainly no lack of such weapons. While it is difficult to believe that anyone would dare to assume responsibility for initiating the appalling slaughter and destruction that war would bring in its wake, there is no denying that the conflagration could be started by some chance and unforeseen circumstance. Moreover, even though the monstrous power of modern weapons does indeed act as a deterrent, there is reason to fear that the very testing of nuclear devices for war purposes can, if continued, lead to serious danger for various forms of life on earth.

Need for Disarmament

112. Hence justice, right reason, and the recognition of man's dignity cry out insistently for a cessation to the arms race. The stock-piles of armaments which have been built up in various countries must be reduced all round and simultaneously by the parties concerned. Nuclear weapons must be banned. A general agreement must be reached on a suitable disarmament program, with an effective system of mutual control. In the words of Pope Pius XII: "The calamity of a world war, with the economic and social ruin and the moral excesses and dissolution that accompany it, must not on any account be permitted to engulf the human race for a third time.'' 113. Everyone, however, must realize that, unless this process of disarmament be thoroughgoing and complete, and reach men's very souls, it is impossible to stop the arms race, or to reduce armaments, or—and this is the main thing—ultimately to abolish them entirely. Everyone must sincerely co- operate in the effort to banish fear and the anxious expectation of war from men's minds. But this requires that the fundamental principles upon which peace is based in today's world be replaced by an altogether different one, namely, the realization that true and lasting peace among nations cannot consist in the possession of an equal supply of armaments but only in mutual trust. And We are confident that this can be achieved, for it is a thing which not only is dictated by common sense, but is in itself most desirable and most fruitful of good.

Three Motives

114. Here, then, we have an objective dictated first of all by reason. There is general agreement—or at least there should be—that relations between States, as between individuals, must be regulated not by armed force, but in accordance Enzyklika „Pacem in terris“ Johannes’ XXIII. 107 with the principles of right reason: the principles, that is, of truth, justice and vigorous and sincere co-operation. 115. Secondly, it is an objective which We maintain is more earnestly to be desired. For who is there who does not feel the craving to be rid of the threat of war, and to see peace preserved and made daily more secure? 116. And finally it is an objective which is rich with possibilities for good. Its advantages will be felt everywhere, by individuals, by families, by nations, by the whole human race. The warning of Pope Pius XII still rings in our ears: "Nothing is lost by peace; everything may be lost by war."

A Call to Unsparing Effort

117. We therefore consider it Our duty as the vicar on earth of Jesus Christ—the Saviour of the world, the Author of peace—and as interpreter of the most ardent wishes of the whole human family, in the fatherly love We bear all mankind, to beg and beseech mankind, and above all the rulers of States, to be unsparing of their labor and efforts to ensure that human affairs follow a rational and dignified course. 118. In their deliberations together, let men of outstanding wisdom and influence give serious thought to the problem of achieving a more human adjustment of relations between States throughout the world. It must be an adjustment that is based on mutual trust, sincerity in negotiation, and the faithful fulfilment of obligations assumed. Every aspect of the problem must be examined, so that eventually there may emerge some point of agreement from which to initiate treaties which are sincere, lasting, and beneficial in their effects. 119. We, for Our part, will pray unceasingly that God may bless these labors by His divine assistance, and make them fruitful.

In Liberty

120. Furthermore, relations between States must be regulated by the principle of freedom. This means that no country has the right to take any action that would constitute an unjust oppression of other countries, or an unwarranted interference in their affairs. On the contrary, all should help to develop in others an increasing awareness of their duties, an adventurous and enterprising spirit, and the resolution to take the initiative for their own advancement in every field of endeavor.

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The Evolution of Economically Under-Developed Countries

121. All men are united by their common origin and fellowship, their redemption by Christ, and their supernatural destiny. They are called to form one Christian family. In Our encyclical Mater et Magistra, therefore, We appealed to the more wealthy nations to render every kind of assistance to those States which are still in the process of economic development. 122. It is no small consolation to Us to be able to testify here to the wide acceptance of Our appeal, and We are confident that in the years that lie ahead it will be accepted even more widely. The result We look for is that the poorer States shall in as short a time as possible attain to a degree of economic development that enables their citizens to live in conditions more in keeping with their human dignity. 123. Again and again We must insist on the need for helping these peoples in a way which guarantees to them the preservation of their own freedom. They must be conscious that they are themselves playing the major role in their economic and social development; that they are themselves to shoulder the main burden of it. 124. Hence the wisdom of Pope Pius XII's teaching: "A new order founded on moral principles is the surest bulwark against the violation of the freedom, integrity and security of other nations, no matter what may be their territorial extension or their capacity for defense. For although it is almost inevitable that the larger States, in view of their greater power and vaster resources, will themselves decide on the norms governing their economic associations with small States, nevertheless these smaller States cannot be denied their right, in keeping with the common good, to political freedom, and to the adoption of a position of neutrality in the conflicts between nations. No State can be denied this right, for it is a postulate of the natural law itself, as also of international law. These smaller States have also the right of assuring their own economic development. It is only with the effective guaranteeing of these rights that smaller nations can fittingly promote the common good of all mankind, as well as the material welfare and the cultural and spiritual progress of their own people". 125. The wealthier States, therefore, while providing various forms of assistance to the poorer, must have the highest possible respect for the latter's national characteristics and timehonored civil institutions. They must also repudiate any policy of domination. If this can be achieved, then "a precious contribution will have been made to the formation of a world community, in which each individual nation, conscious of its rights and duties, can work on terms of equality with the rest for the attainment of universal prosperity." Enzyklika „Pacem in terris“ Johannes’ XXIII. 109

Signs of the Times

126. Men nowadays are becoming more and more convinced that any disputes which may arise between nations must be resolved by negotiation and agreement, and not by recourse to arms. 127. We acknowledge that this conviction owes its origin chiefly to the terrifying destructive force of modern weapons. It arises from fear of the ghastly and catastrophic consequences of their use. Thus, in this age which boasts of its atomic power, it no longer makes sense to maintain that war is a fit instrument with which to repair the violation of justice. 128. And yet, unhappily, we often find the law of fear reigning supreme among nations and causing them to spend enormous sums on armaments. Their object is not aggression, so they say—and there is no reason for disbelieving them—but to deter others from aggression. 129. Nevertheless, We are hopeful that, by establishing contact with one another and by a policy of negotiation, nations will come to a better recognition of the natural ties that bind them together as men. We are hopeful, too, that they will come to a fairer realization of one of the cardinal duties deriving from our common nature: namely, that love, not fear, must dominate the relationships between individuals and between nations. It is principally characteristic of love that it draws men together in all sorts of ways, sincerely united in the bonds of mind and matter; and this is a union from which countless blessings can flow.

IV. RELATIONSHIP OF MEN AND OF POLITICAL COMMUNITIES WITH THE WORLD COMMUNITY

130. Recent progress in science and technology has had a profound influence on man's way of life. This progress is a spur to men all over the world to extend their collaboration and association with one another in these days when material resources, travel from one country to another, and technical information have so vastly increased. This has led to a phenomenal growth in relationships between individuals, families and intermediate associations belonging to the various nations, and between the public authorities of the various political communities. There is also a growing economic interdependence between States. National economies are gradually becoming so interdependent that a kind of world economy is being born from the simultaneous integration of the economies of individual States. And finally, each country's social progress, order, security and peace are necessarily linked with the social progress, order, security and peace of every other country. 110 Ausgewählte Dokumente

131. From this it is clear that no State can fittingly pursue its own interests in isolation from the rest, nor, under such circumstances, can it develop itself as it should. The prosperity and progress of any State is in part consequence, and in part cause, of the prosperity and progress of all other States.

Inadequacy of Modern States to Ensure the Universal Common Good

132. No era will ever succeed in destroying the unity of the human family, for it consists of men who are all equal by virtue of their natural dignity. Hence there will always be an imperative need—born of man's very nature—to promote in sufficient measure the universal common good; the good, that is, of the whole human family. 133. In the past rulers of States seem to have been able to make sufficient provision for the universal common good through the normal diplomatic channels, or by top-level meetings and discussions, treaties and agreements; by using, that is, the ways and means suggested by the natural law, the law of nations, or international law. 134. In our own day, however, mutual relationships between States have undergone a far reaching change. On the one hand, the universal common good gives rise to problems of the utmost gravity, complexity and urgency—especially as regards the preservation of the security and peace of the whole world. On the other hand, the rulers of individual nations, being all on an equal footing, largely fail in their efforts to achieve this, however much they multiply their meetings and their endeavors to discover more fitting instruments of justice. And this is no reflection on their sincerity and enterprise. It is merely that their authority is not sufficiently influential. 135. We are thus driven to the conclusion that the shape and structure of political life in the modern world, and the influence exercised by public authority in all the nations of the world are unequal to the task of promoting the common good of all peoples.

Connection Between the Common Good and Political Authority

136. Now, if one considers carefully the inner significance of the common good on the one hand, and the nature and function of public authority on the other, one cannot fail to see that there is an intrinsic connection between them. Public authority, as the means of promoting the common good in civil society, is a postulate of the moral order. But the moral order likewise requires that this authority be effective in attaining its end. Hence the civil institutions in which such authority resides, becomes operative and promotes its ends, are endowed Enzyklika „Pacem in terris“ Johannes’ XXIII. 111 with a certain kind of structure and efficacy: a structure and efficacy which make such institutions capable of realizing the common good by ways and means adequate to the changing historical conditions. 137. Today the universal common good presents us with problems which are world-wide in their dimensions; problems, therefore, which cannot be solved except by a public authority with power, organization and means co-extensive with these problems, and with a world-wide sphere of activity. Consequently the moral order itself demands the establishment of some such general form of public authority.

Public Authority Instituted by Common Consent and Not Imposed by Force

138. But this general authority equipped with world-wide power and adequate means for achieving the universal common good cannot be imposed by force. It must be set up with the consent of all nations. If its work is to be effective, it must operate with fairness, absolute impartiality, and with dedication to the common good of all peoples. The forcible imposition by the more powerful nations of a universal authority of this kind would inevitably arouse fears of its being used as an instrument to serve the interests of the few or to take the side of a single nation, and thus the influence and effectiveness of its activity would be undermined. For even though nations may differ widely in material progress and military strength, they are very sensitive as regards their juridical equality and the excellence of their own way of life. They are right, therefore, in their reluctance to submit to an authority imposed by force, established without their co-operation, or not accepted of their own accord.

The Universal Common Good and Personal Rights

139. The common good of individual States is something that cannot be determined without reference to the human person, and the same is true of the common good of all States taken together. Hence the public authority of the world community must likewise have as its special aim the recognition, respect, safeguarding and promotion of the rights of the human person. This can be done by direct action, if need be, or by the creation throughout the world of the sort of conditions in which rulers of individual States can more easily carry out their specific functions.

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The Principle of Subsidiarity

140. The same principle of subsidiarity which governs the relations between public authorities and individuals, families and intermediate societies in a single State, must also apply to the relations between the public authority of the world community and the public authorities of each political community. The special function of this universal authority must be to evaluate and find a solution to economic, social, political and cultural problems which affect the universal common good. These are problems which, because of their extreme gravity, vastness and urgency, must be considered too difficult for the rulers of individual States to solve with any degree of success. 141. But it is no part of the duty of universal authority to limit the sphere of action of the public authority of individual States, or to arrogate any of their functions to itself. On the contrary, its essential purpose is to create world conditions in which the public authorities of each nation, its citizens and intermediate groups, can carry out their tasks, fullfill their duties and claim their rights with greater security.

Modern Developments

142. The United Nations Organization (U.N.) was established, as is well known, on June 26, 1945. To it were subsequently added lesser organizations consisting of members nominated by the public authority of the various nations and entrusted with highly important international functions in the economics, social, cultural, educational and health fields. The United Nations Organization has the special aim of maintaining and strengthening peace between nations, and of encouraging and assisting friendly relations between them, based on the principles of equality, mutual respect, and extensive cooperation in every field of human endeavor. 143. A clear proof of the farsightedness of this organization is provided by the Universal Declaration of Human Rights passed by the United Nations General Assembly on December 10, 1948. The preamble of this declaration affirms that the genuine recognition and complete observance of all the rights and freedoms outlined in the declaration is a goal to be sought by all peoples and all nations. 144. We are, of course, aware that some of the points in the declaration did not meet with unqualified approval in some quarters; and there was justification for this. Nevertheless, We think the document should be considered a step in the right direction, an approach toward the establishment of a juridical and political ordering of the world community. It is a solemn recognition of the personal Enzyklika „Pacem in terris“ Johannes’ XXIII. 113 dignity of every human being; an assertion of everyone's right to be free to seek out the truth, to follow moral principles, discharge the duties imposed by justice, and lead a fully human life. It also recognized other rights connected with these. 145. It is therefore Our earnest wish that the United Nations Organization may be able progressively to adapt its structure and methods of operation to the magnitude and nobility of its tasks. May the day be not long delayed when every human being can find in this organization an effective safeguard of his personal rights; those rights, that is, which derive directly from his dignity as a human person, and which are therefore universal, inviolable and inalienable. This is all the more desirable in that men today are taking an ever more active part in the public life of their own nations, and in doing so they are showing an increased interest in the affairs of all peoples. They are becoming more and more conscious of being living members of the universal family of mankind.

V. PASTORAL EXHORTATIONS

146. Here once more We exhort Our sons to take an active part in public life, and to work together for the benefit of the whole human race, as well as for their own political communities. It is vitally necessary for them to endeavor, in the light of Christian faith, and with love as their guide, to ensure that every institution, whether economic, social, cultural or political, be such as not to obstruct but rather to facilitate man's self betterment, both in the natural and in the supernatural order.

Scientific Competence, Technical Capacity and Professional Experience

147. And yet, if they are to imbue civilization with right ideals and Christian principles, it is not enough for Our sons to be illumined by the heavenly light of faith and to be fired with enthusiasm for a cause; they must involve themselves in the work of these institutions, and strive to influence them effectively from within. 148. But in a culture and civilization like our own, which is so remarkable for its scientific knowledge and its technical discoveries, clearly no one can insinuate himself into public life unless he be scientifically competent, technically capable, and skilled in the practice of his own profession . Apostolate of a Trained Laity 149. And yet even this must be reckoned insufficient to bring the relationships of daily life into conformity with a more human standard, based, as it must be, on truth, tempered by justice, motivated by mutual love, and holding fast to the practice of freedom. 114 Ausgewählte Dokumente

150. If these policies are really to become operative, men must first of all take the utmost care to conduct their various temporal activities in accordance with the laws which govern each and every such activity, observing the principles which correspond to their respective natures. Secondly, men's actions must be made to conform with the precepts of the moral order. This means that their behavior must be such as to reflect their consciousness of exercising a personal right or performing a personal duty. Reason has a further demand to make. In obedience to the providential designs and commands of God respecting our salvation and neglecting the dictates of conscience, men must conduct themselves in their temporal activity in such a way as to effect a thorough integration of the principal spiritual values with those of science, technology and the professions.

Integration of Faith and Action

151. In traditionally Christian States at the present time, civil institutions evince a high degree of scientific and technical progress and possess abundant machinery for the attainment of every kind of objective. And yet it must be owned that these institutions are often but slightly affected by Christian motives and a Christian spirit. 152. One may well ask the reason for this, since the men who have largely contributed—and who are still contributing—to the creation of these institutions are men who are professed Christians, and who live their lives, at least in part, in accordance with the precepts of the gospels. In Our opinion the explanation lies in a certain cleavage between faith and practice. Their inner, spiritual unity must be restored, so that faith may be the light and love the motivating force of all their actions.

Integral Education

153. We consider too that a further reason for this very frequent divorce between faith and practice in Christians is an inadequate education in Christian teaching and Christian morality. In many places the amount of energy devoted to the study of secular subjects is all too often out of pro portion to that devoted to the study of religion. Scientific training reaches a very high level, whereas religious training generally does not advance beyond the elementary stage. It is essential, therefore, that the instruction given to our young people be complete and continuous, and imparted in such a way that moral goodness and the cultivation of religious values may keep pace with scientific knowledge and Enzyklika „Pacem in terris“ Johannes’ XXIII. 115 continually advancing technical progress. Young people must also be taught how to carry out their own particular obligations in a truly fitting manner.

Constant Endeavor

154. In this connection We think it opportune to point out how difficult it is to understand clearly the relation between the objective requirements of justice and concrete situations; to define, that is, correctly to what degree and in what form doctrinal principles and directives must be applied in the given state of human society. 155. The definition of these degrees and forms is all the more difficult in an age such as ours, driven forward by a fever of activity. And yet this is the age in which each one of us is required to make his own contribution to the universal common good. Daily is borne in on us the need to make the reality of social life conform better to the requirements of justice. Hence Our sons have every reason for not thinking that they can relax their efforts and be satisfied with what they have already achieved. 156. What has so far been achieved is insufficient compared with what needs to be done; all men must realize that. Every day provides a more important, a more fitting enterprise to which they must turn their hands— industry, trade unions, professional organizations, insurance, cultrual institutions, the law, politics, medical and recreational facilities, and other such activities. The age in which we live needs all these things. It is an age in which men, having discovered the atom and achieved the breakthrough into outer space, are now exploring other avenues, leading to almost limitless horizons.

Relations Between Catholics and Non-Catholics in Social and Economic Affairs

157. The principles We have set out in this document take their rise from the very nature of things. They derive, for the most part, from the consideration of man's natural rights. Thus the putting of these principles into effect frequently involves extensive co-operation between Catholics and those Christians who are separated from this Apostolic See. It even involves the cooperation of Catholics with men who may not be Christians but who nevertheless are reasonable men, and men of natural moral integrity. "In such circumstances they must, of course, bear themselves as Catholics, and do nothing to compromise religion and morality. Yet at the same time they should show themselves animated by a spirit of understanding and unselfishness, ready to co-operate loyally in achieving objects which are good in themselves, or conducive to good."

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Error and the Errant

158. It is always perfectly justifiable to distinguish between error as such and the person who falls into error—even in the case of men who err regarding the truth or are led astray as a result of their inadequate knowledge, in matters either of religion or of the highest ethical standards. A man who has fallen into error does not cease to be a man. He never forfeits his personal dignity; and that is something that must always be taken into account. Besides, there exists in man's very nature an undying capacity to break through the barriers of error and seek the road to truth. God, in His great providence, is ever present with His aid. Today, maybe, a man lacks faith and turns aside into error; tomorrow, perhaps, illumined by God's light, he may indeed embrace the truth. Catholics who, in order to achieve some external good, collaborate with unbelievers or with those who through error lack the fullness of faith in Christ, may possibly provide the occasion or even the incentive for their conversion to the truth.

Philosophies and Historical Movements

l59. Again it is perfectly legitimate to make a clear distinction between a false philosophy of the nature, origin and purpose of men and the world, and economic, social, cultural, and political undertakings, even when such undertakings draw their origin and inspiration from that philosophy. True, the philosophic formula does not change once it has been set down in precise terms, but the undertakings clearly cannot avoid being influenced to a certain extent by the changing conditions in which they have to operate. Besides, who can deny the possible existence of good and commendable elements in these undertakings, elements which do indeed conform to the dictates of right reason, and are an expression of man's lawful aspirations? 160. It may sometimes happen, therefore, that meetings arranged for some practical end—though hitherto they were thought to be altogether useless—may in fact be fruitful at the present time, or at least offer prospects of success. But whether or not the moment for such cooperation has arrived, and the manner and degree of such co-operation in the attainment of economic, social, cultural and political advantages—these are matters for prudence to decide; prudence, the queen of all the virtues which rule the lives of men both as individuals and in society. As far as Catholics are concerned, the decision rests primarily with those who take a leading part in the life of the community, and in these specific fields. They must, however, act in accordance with the principles of the natural law, and Enzyklika „Pacem in terris“ Johannes’ XXIII. 117 observe the Church's social teaching and the directives of ecclesiastical authority. For it must not be forgotten that the Church has the right and duty not only to safeguard her teaching on faith and morals, but also to exercise her authority over her sons by intervening in their external affairs whenever a judgment has to be made concerning the practical application of this teaching.

Little by Little

161. There are indeed some people who, in their generosity of spirit, burn with a desire to institute wholesale reforms whenever they come across situations which show scant regard for justice or are wholly out of keeping with its claims. They tackle the problem with such impetuosity that one would think they were embarking on some political revolution. 162. We would remind such people that it is the law of nature that all things must be of gradual growth. If there is to be any improvement in human institutions, the work must be done slowly and deliberately from within. Pope Pius XII expressed it in these terms: "Salvation and justice consist not in the uprooting of an outdated system, but in a well designed policy of development. Hotheadedness was never constructive; it has always destroyed everything. It has inflamed passions, but never assuaged them. It sows no seeds but those of hatred and destruction. Far from bringing about the reconciliation of contending parties, it reduces men and political parties to the necessity of laboriously redoing the work of the past, building on the ruins that disharmony has left in its wake."

An Immense Task

163. Hence among the very serious obligations incumbent upon men of high principles, We must include the task of establishing new relationships in human society, under the mastery and guidance of truth, justice, charity and freedom— relations between individual citizens, between citizens and their respective States, between States, and finally between individuals, families, intermediate associations and States on the one hand, and the world community on the other. There is surely no one who will not consider this a most exalted task, for it is one which is able to bring about true peace in accordance with divinely established order. 164. Considering the need, the men who are shouldering this responsibility are far too few in number, yet they are deserving of the highest recognition from society, and We rightfully honor them with Our public praise. We call upon them to persevere in their ideals, which are of such tremendous benefit to mankind. At the same time We are encouraged to hope that many more men, Christians 118 Ausgewählte Dokumente especially, will join their cause, spurred on by love and the realization of their duty. Everyone who has joined the ranks of Christ must be a glowing point of light in the world, a nucleus of love, a leaven of the whole mass. He will be so in proportion to his degree of spiritual union with God. 165. The world will never be the dwellingplace of peace, till peace has found a home in the heart of each and every man, till every man preserves in himself the order ordained by God to be preserved. That is why St. Augustine asks the question: "Does your mind desire the strength to gain the mastery over your passions? Let it submit to a greater power, and it will conquer all beneath it. And peace will be in you—true, sure, most ordered peace. What is that order? God as ruler of the mind; the mind as ruler of the body. Nothing could be more orderly."

The Prince of Peace

166. Our concern here has been with problems which are causing men extreme anxiety at the present time; problems which are intimately bound up with the progress of human society. Unquestionably, the teaching We have given has been inspired by a longing which We feel most keenly, and which We know is shared by all men of good will: that peace may be assured on earth. 167. We who, in spite of Our inadequacy, are nevertheless the vicar of Him whom the prophet announced as the Prince of Peace, conceive of it as Our duty to devote all Our thoughts and care and energy to further this common good of all mankind. Yet peace is but an empty word, if it does not rest upon that order which Our hope prevailed upon Us to set forth in outline in this encyclical. It is an order that is founded on truth, built up on justice, nurtured and animated by charity, and brought into effect under the auspices of freedom. 168. So magnificent, so exalted is this aim that human resources alone, even though inspired by the most praiseworthy good will, cannot hope to achieve it. God Himself must come to man's aid with His heavenly assistance, if human society is to bear the closest possible resemblance to the kingdom of God. 169. The very order of things therefore, demands that during this sacred season we pray earnestly to Him who by His bitter passion and death washed away men's sins, which are the fountainhead of discord, misery and inequality; to Him who shed His blood to reconcile the human race to the heavenly Father, and bestowed the gifts of peace. "For He is our peace, who hath made both one . . . And coming, He preached peace to you that were afar off; and peace to them that were nigh.'' 170. The sacred liturgy of these days reechoes the same message: "Our Lord Jesus Christ, after His resurrection stood in the midst of His disciples and said: Enzyklika „Pacem in terris“ Johannes’ XXIII. 119

Peace be upon you, alleluia. The disciples rejoiced when they saw the Lord." It is Christ, therefore, who brought us peace; Christ who bequeathed it to us: "Peace I leave with you: my peace I give unto you: not as the world giveth, do I give unto you." 171. Let us, then, pray with all fervor for this peace which our divine Redeemer came to bring us. May He banish from the souls of men whatever might endanger peace. May He transform all men into witnesses of truth, justice and brotherly love. May He illumine with His light the minds of rulers, so that, besides caring for the proper material welfare of their peoples, they may also guarantee them the fairest gift of peace. Finally, may Christ inflame the desires of all men to break through the barriers which divide them, to strengthen the bonds of mutual love, to learn to understand one another, and to pardon those who have done them wrong. Through His power and inspiration may all peoples welcome each other to their hearts as brothers, and may the peace they long for ever flower and ever reign among them. 172. And so, dear brothers, with the ardent wish that peace may come upon the flocks committed to your care, for the special benefit of those who are most lowly and in the greatest need of help and defense, lovingly in the Lord We bestow on you, on Our priests both secular and regular, on religious both men and women, on all the faithful and especially those who give wholehearted obedience to these Our exhortations, Our Apostolic Blessing. And upon all men of good will, to whom We also address this encyclical, We implore from God health and prosperity.

Given at Rome, at St. Peter's, on Holy Thursday, the eleventh day of April, in the year 1963, the fifth of Our Pontificate.

John XXIII

Quelle: Heiliger Stuhl, http://www.vatican.va/holy_father/john_xxiii/encyclicals /documents/hf_j-xxiii_enc_11041963_pacem_en.html (Zugriff am 20.10.2005)

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Enzyklika „Populorum progresso“ Pauls VI. über die Entwicklung der Völker

vom 26. März 1967

(Auszüge aus der englischsprachigen Fassung)

(…) The progressive development of peoples is an object of deep interest and concern to the Church. This is particularly true in the case of those peoples who are trying to escape the ravages of hunger, poverty, endemic disease and ignorance; of those who are seeking a larger share in the benefits of civilization and a more active improvement of their human qualities; of those who are consciously striving for fuller growth.

The Church's Concern

With an even clearer awareness, since the Second Vatican Council, of the demands imposed by Christ's Gospel in this area, the Church judges it her duty to help all men explore this serious problem in all its dimensions, and to impress upon them the need for concerted action at this critical juncture. 2. Our recent predecessors did not fail to do their duty in this area. Their noteworthy messages shed the light of the Gospel on contemporary social questions. There was Leo XIII's encyclical Rerum Novarum, Pius XI's encyclical Quadragesimo Anno, Pius XII's radio message to the world, and John XXIII's two encyclicals, Mater et Magistra and Pacem in Terris.

A Problem for All Men

3. Today it is most important for people to understand and appreciate that the social question ties all men together, in every part of the world. John XXIII stated this clearly, and Vatican II confirmed it in its Pastoral Constitution on The Church in the World of Today. The seriousness and urgency of these teachings must be recognized without delay. The hungry nations of the world cry out to the peoples blessed with abundance. And the Church, cut to the quick by this cry, asks each and every man to hear his brother's plea and answer it lovingly.

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Our Journeys

4. Before We became pope, We traveled to Latin America (1960) and Africa (1962). There We saw the perplexing problems that vex and besiege these continents, which are otherwise full of life and promise. On being elected pope, We became the father of all men. We made trips to Palestine and India, gaining first-hand knowledge of the difficulties that these age-old civilizations must face in their struggle for further development. Before the close of the Second Vatican Council, providential circumstances allowed Vs to address the United Nations and to plead the case of the impoverished nations before that distinguished assembly.

Justice and Peace

5. Even more recently, We sought to fulfill the wishes of the Council and to demonstrate the Holy See's concern for the developing nations. To do this, We felt it was necessary to add another pontifical commission to the Church's central administration . The purpose of this commission is "to awaken in the People of God full awareness of their mission today. In this way they can further the progress of poorer nations and international social justice, as well as help less developed nations to contribute to their own development." The name of this commission, Justice and Peace, aptly describes its program and its goal. We are sure that all men of good will want to join Our fellow Catholics and fellow Christians in carrying out this program. So today We earnestly urge all men to pool their ideas and their activities for man's complete development and the development of all mankind.

I. MAN 'S COMPLETE DEVELOPMENT

6. Today we see men trying to secure a sure food supply, cures for diseases, and steady employment. We see them trying to eliminate every ill, to remove every obstacle which offends man's dignity. They are continually striving to exercise greater personal responsibility; to do more, learn more, and have more so that they might increase their personal worth. And yet, at the same time, a large number of them live amid conditions which frustrate these legitimate desires. Moreover, those nations which have recently gained independence find that political freedom is not enough. They must also acquire the social and economic structures and processes that accord with man's nature and activity, if their citizens are to achieve personal growth and if their country is to take its rightful place in the international community. 122 Ausgewählte Dokumente

Effects of Colonialism

7. Though insufficient for the immensity and urgency of the task, the means inherited from the past are not totally useless. It is true that colonizing nations were sometimes concerned with nothing save their own interests, their own power and their own prestige; their departure left the economy of these countries in precarious imbalance—the one-crop economy, for example, which is at the mercy of sudden, wide-ranging fluctuations in market prices. Certain types of colonialism surely caused harm and paved the way for further troubles. On the other hand, we must also reserve a word of praise for those colonizers whose skills and technical know-how brought benefits to many untamed lands, and whose work survives to this day. The structural machinery they introduced was not fully developed or perfected, but it did help to reduce ignorance and disease, to promote communication, and to improve living conditions.

The Widening Gap

8. Granted all this, it is only too clear that these structures are no match for the harsh economic realities of today. Unless the existing machinery is modified, the disparity between rich and poor nations will increase rather than diminish; the rich nations are progressing with rapid strides while the poor nations move forward at a slow pace. The imbalance grows with each passing day: while some nations produce a food surplus, other nations are in desperate need of food or are unsure of their export market.

Signs of Social Unrest

9. At the same time, social unrest has gradually spread throughout the world. The acute restlessness engulfing the poorer classes in countries that are now being industrialized has spread to other regions where agriculture is the mainstay of the economy. The farmer is painfully aware of his "wretched lot." Then there are the flagrant inequalities not merely in the enjoyment of possessions, but even more in the exercise of power. In certain regions a privileged minority enjoys the refinements of life, while the rest of the inhabitants, impoverished and disunited, "are deprived of almost all possibility of acting on their own initiative and responsibility, and often subsist in living and working conditions unworthy of the human person."

Enzyklika „Populorum progresso“ Pauls VI. 123

Cultural Conflicts

10. Moreover, traditional culture comes into conflict with the advanced techniques of modern industrialization; social structures out of tune with today's demands are threatened with extinction. For the older generation, the rigid structures of traditional culture are the necessary mainstay of one's personal and family life; they cannot be abandoned. The younger generation, on the other hand, regards them as useless obstacles, and rejects them to embrace new forms of societal life. The conflict between generations leads to a tragic dilemma: either to preserve traditional beliefs and structures and reject social progress; or to embrace foreign technology and foreign culture, and reject ancestral traditions with their wealth of humanism. The sad fact is that we often see the older moral, spiritual and religious values give way without finding any place in the new scheme of things.

Concomitant Dangers

11. In such troubled times some people are strongly tempted by the alluring but deceitful promises of would-be saviors. Who does not see the concomitant dangers: public upheavals, civil insurrection, the drift toward totalitarian ideologies? These are the realities of the question under study here, and their gravity must surely be apparent to everyone.

The Church and Development

12. True to the teaching and example of her divine Founder, who cited the preaching of the Gospel to the poor as a sign of His mission, the Church has never failed to foster the human progress of the nations to which she brings faith in Christ. Besides erecting sacred edifices, her missionaries have also promoted construction of hospitals, sanitariums, schools and universities. By teaching the native population how to take full advantage of natural resources, the missionaries often protected them from the greed of foreigners. We would certainly admit that this work was sometimes far from perfect, since it was the work of men. The missionaries sometimes intermingled the thought patterns and behavior patterns of their native land with the authentic message of Christ. Yet, for all this, they did protect and promote indigenous institutions; and many of them pioneered in promoting the country's material and cultural progress. 124 Ausgewählte Dokumente

We need only mention the efforts of Pere Charles de Foucauld: he compiled a valuable dictionary of the Tuareg language, and his charity won him the title, "everyone's brother." So We deem it fitting to praise those oft forgotten pioneers who were motivated by love for Christ, just as We honor their imitators and successors who today continue to put themselves at the generous and unselfish service of those to whom they preach the Gospel.

The Present Need

13. In the present day, however, individual and group effort within these countries is no longer enough. The world situation requires the concerted effort of everyone, a thorough examination of every facet of the problem—social, economic, cultural and spiritual. The Church, which has long experience in human affairs and has no desire to be involved in the political activities of any nation, "seeks but one 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 save, not to judge; to serve, not to be served.'' Founded to build the kingdom of heaven on earth rather than to acquire temporal power, the Church openly avows that the two powers—Church and State—are distinct from one another; that each is supreme in its own sphere of competency. But since the Church does dwell among men, she has the duty "of scrutinizing the signs of the times and of interpreting them in the light of the Gospel." Sharing the noblest aspirations of men and suffering when she sees these aspirations not satisfied, she wishes to help them attain their full realization. So she offers man her distinctive contribution: a global perspective on man and human realities.

Authentic Development

14. The development We speak of here cannot be restricted to economic growth alone. To be authentic, it must be well rounded; it must foster the development of each man and of the whole man. As an eminent specialist on this question has rightly said: "We cannot allow economics to be separated from human realities, nor development from the civilization in which it takes place. What counts for us is man—each individual man, each human group, and humanity as a whole.''

Enzyklika „Populorum progresso“ Pauls VI. 125

Personal Responsibility

15. In God's plan, every man is born to seek self-fulfillment, for every human life is called to some task by God. At birth a human being possesses certain aptitudes and abilities in germinal form, and these qualities are to be cultivated so that they may bear fruit. By developing these traits through formal education of personal effort, the individual works his way toward the goal set for him by the Creator. Endowed with intellect and free will, each man is responsible for his self- fulfillment even as he is for his salvation. He is helped, and sometimes hindered, by his teachers and those around him; yet whatever be the outside influences exerted on him, he is the chief architect of his own success or failure. Utilizing only his talent and willpower, each man can grow in humanity, enhance his personal worth, and perfect himself.

Man's Supernatural Destiny

16. Self-development, however, is not left up to man's option. Just as the whole of creation is ordered toward its Creator, so too the rational creature should of his own accord direct his life to God, the first truth and the highest good. Thus human self-fulfillment may be said to sum up our obligations. Moreover, this harmonious integration of our human nature, carried through by personal effort and responsible activity, is destined for a higher state of perfection. United with the life-giving Christ, man's life is newly enhanced; it acquires a transcendent humanism which surpasses its nature and bestows new fullness of life. This is the highest goal of human self-fulfillment.

Ties With All Men

17. Each man is also a member of society; hence he belongs to the community of man. It is not just certain individuals but all men who are called to further the development of human society as a whole. Civilizations spring up, flourish and die. As the waves of the sea gradually creep farther and farther in along the shoreline, so the human race inches its way forward through history. We are the heirs of earlier generations, and we reap benefits from the efforts of our contemporaries; we are under obligation to all men. Therefore we cannot disregard the welfare of those who will come after us to increase the human family. The reality of human solidarity brings us not only benefits but also obligations.

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Development in Proper Perspective

18. Man's personal and collective fulfillment could be jeopardized if the proper scale of values were not maintained. The pursuit of life's necessities is quite legitimate; hence we are duty-bound to do the work which enables us to obtain them: "If anyone is unwilling to work, do not let him eat.'' But the acquisition of worldly goods can lead men to greed, to the unrelenting desire for more, to the pursuit of greater personal power. Rich and poor alike—be they individuals, families or nations—can fall prey to avarice and soulstifling materialism.

Latent Dangers

19. Neither individuals nor nations should regard the possession of more and more goods as the ultimate objective. Every kind of progress is a two-edged sword. It is necessary if man is to grow as a human being; yet it can also enslave him, if he comes to regard it as the supreme good and cannot look beyond it. When this happens, men harden their hearts, shut out others from their minds and gather together solely for reasons of self-interest rather than out of friendship; dissension and disunity follow soon after. Thus the exclusive pursuit of material possessions prevents man's growth as a human being and stands in opposition to his true grandeur. Avarice, in individuals and in nations, is the most obvious form of stultified moral development.

A New Humanism Needed

20. If development calls for an ever-growing number of technical experts, even more necessary still is the deep thought and reflection of wise men in search of a new humanism, one which will enable our contemporaries to enjoy the higher values of love and friendship, of prayer and contemplation, and thus find themselves. This is what will guarantee man's authentic development—his transition from less than human conditions to truly human ones.

The Scale of Values

21. What are less than human conditions? The material poverty of those who lack the bare necessities of life, and the moral poverty of those who are crushed under the weight of their own self-love; oppressive political structures resulting from the abuse of ownership or the improper exercise of power, from the exploitation of the worker or unjust transactions. Enzyklika „Populorum progresso“ Pauls VI. 127

What are truly human conditions? The rise from poverty to the acquisition of life's necessities; the elimination of social ills; broadening the horizons of knowledge; acquiring refinement and culture. From there one can go on to acquire a growing awareness of other people's dignity, a taste for the spirit of poverty, an active interest in the common good, and a desire for peace. Then man can acknowledge the highest values and God Himself, their author and end. Finally and above all, there is faith—God's gift to men of good will—and our loving unity in Christ, who calls all men to share God's life as sons of the living God, the Father of all men.

Issues and Principles

22. In the very first pages of Scripture we read these words: "Fill the earth and subdue it." This teaches us that the whole of creation is for man, that he has been charged to give it meaning by his intelligent activity, to complete and perfect it by his own efforts and to his own advantage. Now if the earth truly was created to provide man with the necessities of life and the tools for his own progress, it follows that every man has the right to glean what he needs from the earth. The recent Council reiterated this truth: "God intended the earth and everything in it for the use of all human beings and peoples. Thus, under the leadership of justice and in the company of charity, created goods should flow fairly to all." All other rights, whatever they may be, including the rights of property and free trade, are to be subordinated to this principle. They should in no way hinder it; in fact, they should actively facilitate its implementation. Redirecting these rights back to their original purpose must be regarded as an important and urgent social duty.

The Use of Private Property

23. "He who has the goods of this world and sees his brother in need and closes his heart to him, how does the love of God abide in him?" Everyone knows that the Fathers of the Church laid down the duty of the rich toward the poor in no uncertain terms. As St. Ambrose put it: "You are not making a gift of what is yours to the poor man, but you are giving him back what is his. You have been appropriating things that are meant to be for the common use of everyone. The earth belongs to everyone, not to the rich." These words indicate that the right to private property is not absolute and unconditional. No one may appropriate surplus goods solely for his own private use when others lack the bare necessities of life. In short, "as the Fathers of the Church and 128 Ausgewählte Dokumente other eminent theologians tell us, the right of private property may never be exercised to the detriment of the common good." When "private gain and basic community needs conflict with one another," it is for the public authorities "to seek a solution to these questions, with the active involvement of individual citizens and social groups."

The Common Good

24. If certain landed estates impede the general prosperity because they are extensive, unused or poorly used, or because they bring hardship to peoples or are detrimental to the interests of the country, the common good sometimes demands their expropriation. Vatican II affirms this emphatically. At the same time it clearly teaches that income thus derived is not for man's capricious use, and that the exclusive pursuit of personal gain is prohibited. Consequently, it is not permissible for citizens who have garnered sizeable income from the resources and activities of their own nation to deposit a large portion of their income in foreign countries for the sake of their own private gain alone, taking no account of their country's interests; in doing this, they clearly wrong their country.

The Value of lndustrialization

25. The introduction of industrialization, which is necessary for economic growth and human progress, is both a sign of development and a spur to it. By dint of intelligent thought and hard work, man gradually uncovers the hidden laws of nature and learns to make better use of natural resources. As he takes control over his way of life, he is stimulated to undertake new investigations and fresh discoveries, to take prudent risks and launch new ventures, to act responsibly and give of himself unselfishly.

Unbridled Liberalism

26. However, certain concepts have somehow arisen out of these new conditions and insinuated themselves into the fabric of human society. These concepts present profit as the chief spur to economic progress, free competition as the guiding norm of economics, and private ownership of the means of production as an absolute right, having no limits nor concomitant social obligations. This unbridled liberalism paves the way for a particular type of tyranny, rightly condemned by Our predecessor Pius XI, for it results in the "international imperialism of money." Enzyklika „Populorum progresso“ Pauls VI. 129

Such improper manipulations of economic forces can never be condemned enough; let it be said once again that economics is supposed to be in the service of man. But if it is true that a type of capitalism, as it is commonly called, has given rise to hardships, unjust practices, and fratricidal conflicts that persist to this day, it would be a mistake to attribute these evils to the rise of industrialization itself, for they really derive from the pernicious economic concepts that grew up along with it. We must in all fairness acknowledge the vital role played by labor systemization and industrial organization in the task of development.

Nobility of Work

27. The concept of work can turn into an exaggerated mystique. Yet, for all that, it is something willed and approved by God. Fashioned in the image of his Creator, "man must cooperate with Him in completing the work of creation and engraving on the earth the spiritual imprint which he himself has received." God gave man intelligence, sensitivity and the power of thought—tools with which to finish and perfect the work He began. Every worker is, to some extent, a creator—be he artist, craftsman, executive, laborer or farmer. Bent over a material that resists his efforts, the worker leaves his imprint on it, at the same time developing his own powers of persistence, inventiveness and concentration. 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 accomplishment, men find themselves to be brothers.

Dangers and Ideals

28. Work, too, has a double edge. Since it promises money, pleasure and power, it stirs up selfishness in some and incites other to revolt. On the other hand, it also fosters a professional outlook, a sense of duty, and love of neighbor. Even though it is now being organized more scientifically and efficiently, it still can threaten man's dignity and enslave him; for work is human only if it results from man's use of intellect and free will. Our predecessor John XXIII stressed the urgent need of restoring dignity to the worker and making him a real partner in the common task: "Every effort must be made to ensure that the enterprise is indeed a true human community, concerned about the needs, the activities and the standing of each of its members." 130 Ausgewählte Dokumente

Considered from a Christian point of view, work has an even loftier connotation. It is directed to the establishment of a supernatural order here on earth, a task that will not be completed until we all unite to form that perfect manhood of which St. Paul speaks, "the mature measure of the fullness of Christ."

Balanced Progress Required

29. We must make haste. Too many people are suffering. While some make progress, others stand still or move backwards; and the gap between them is widening. However, the work must proceed in measured steps if the proper equilibrium is to be maintained. Makeshift agrarian reforms may fall short of their goal. Hasty industrialization can undermine vital institutions and produce social evils, causing a setback to true human values.

Reform, Not Revolution

30. The injustice of certain situations cries out for God's attention. Lacking the bare necessities of life, whole nations are under the thumb of others; they cannot act on their own initiative; they cannot exercise personal responsibility; they cannot work toward a higher degree of cultural refinement or a greater participation in social and public life. They are sorely tempted to redress these insults to their human nature by violent means. 31. Everyone knows, however, that revolutionary uprisings—except where there is manifest, longstanding tyranny which would do great damage to fundamental personal rights and dangerous harm to the common good of the country—engender new injustices, introduce new inequities and bring new disasters. The evil situation that exists, and it surely is evil, may not be dealt with in such a way that an even worse situation results.

A Task for Everyone

32. We want to be clearly understood on this point: The present state of affairs must be confronted boldly, and its concomitant injustices must be challenged and overcome. Continuing development calls for bold innovations that will work profound changes. The critical state of affairs must be corrected for the better without delay. Everyone must lend a ready hand to this task, particularly those who can do most by reason of their education, their office, or their authority. They should set a good example by contributing part of their own goods, as several of Our Enzyklika „Populorum progresso“ Pauls VI. 131 brother bishops have done. In this way they will be responsive to men's longings and faithful to the Holy Spirit, because "the ferment of the Gospel, too, has aroused and continues to arouse in man's heart the irresistible requirements of his dignity.

Programs and Planning

33. Individual initiative alone and the interplay of competition will not ensure satisfactory development. We cannot proceed to increase the wealth and power of the rich while we entrench the needy in their poverty and add to the woes of the oppressed. Organized programs are necessary for "directing, stimulating, coordinating, supplying and integrating" the work of individuals and intermediary organizations. It is for the public authorities to establish and lay down the desired goals, the plans to be followed, and the methods to be used in fulfilling them; and it is also their task to stimulate the efforts of those involved in this common activity. But they must also see to it that private initiative and intermediary organizations are involved in this work. In this way they will avoid total collectivization and the dangers of a planned economy which might threaten human liberty and obstruct the exercise of man's basic human rights.

The Ultimate Purpose

34. Organized programs designed to increase productivity should have but one aim: to serve human nature. They should reduce inequities, eliminate discrimination, free men from the bonds of servitude, and thus give them the capacity, in the sphere of temporal realities, to improve their lot, to further their moral growth and to develop their spiritual endowments. When we speak of development, we should mean social progress as well as economic growth. It is not enough to increase the general fund of wealth and then distribute it more fairly. It is not enough to develop technology so that the earth may become a more suitable living place for human beings. The mistakes of those who led the way should help those now on the road to development to avoid certain dangers. The reign of technology—technocracy, as it is called—can cause as much harm to the world of tomorrow as liberalism did to the world of yesteryear. Economics and technology are meaningless if they do not benefit man, for it is he they are to serve. Man is truly human only if he is the master of his own actions and the judge of their worth, only if he is the architect of his own progress. He must act according to his God-given nature, freely accepting its potentials and its claims upon him. 132 Ausgewählte Dokumente

Basic Education

35. We can even say that economic growth is dependent on social progress, the goal to which it aspires; and that basic education is the first objective for any nation seeking to develop itself. Lack of education is as serious as lack of food; the illiterate is a starved spirit. When someone learns how to read and write, he is equipped to do a job and to shoulder a profession, to develop selfconfidence and realize that he can progress along with others. As We said in Our message to the UNESCO meeting at Teheran, literacy is the "first and most basic tool for personal enrichment and social integration; and it is society's most valuable tool for furthering development and economic progress." We also rejoice at the good work accomplished in this field by private initiative, by the public authorities, and by international organizations. These are the primary agents of development, because they enable man to act for himself.

Role of the Family

36. Man is not really himself, however, except within the framework of society and there the family plays the basic and most important role. The family's influence may have been excessive at some periods of history and in some places, to the extent that it was exercised to the detriment of the fundamental rights of the individual. Yet time honored social frameworks, proper to the developing nations, are still necessary for awhile, even as their excessive strictures are gradually relaxed. The natural family, stable and monogamous—as fashioned by God and sanctified by Christianity—"in which different generations live together, helping each other to acquire greater wisdom and to harmonize personal rights with other social needs, is the basis of society."

Population Growth

37. There is no denying that the accelerated rate of population growth brings many added difficulties to the problems of development where the size of the population grows more rapidly than the quantity of available resources to such a degree that things seem to have reached an impasse. In such circumstances people are inclined to apply drastic remedies to reduce the birth rate. There is no doubt that public authorities can intervene in this matter, within the bounds of their competence. They can instruct citizens on this subject and adopt appropriate measures, so long as these are in conformity with the dictates of the moral law and the rightful freedom of married couples is preserved Enzyklika „Populorum progresso“ Pauls VI. 133 completely intact. When the inalienable right of marriage and of procreation is taken away, so is human dignity. Finally, it is for parents to take a thorough look at the matter and decide upon the number of their children. This is an obligation they take upon themselves, before their children already born, and before the community to which they belong—following the dictates of their own consciences informed by God's law authentically interpreted, and bolstered by their trust in Him.

Professional Organizations

38. In the task of development man finds the family to be the first and most basic social structure; but he is often helped by professional organizations. While such organizations are founded to aid and assist their members, they bear a heavy responsibility for the task of education which they can and must carry out. In training and developing individual men, they do much to cultivate in them an awareness of the common good and of its demands upon all. 39. Every form of social action involves some doctrine; and the Christian rejects that which is based on a materialistic and atheistic philosophy, namely one which shows no respect for a religious outlook on life, for freedom or human dignity. So long as these higher values are preserved intact, however, the existence of a variety of professional organizations and trade unions is permissible. Variety may even help to preserve freedom and create friendly rivalry. We gladly commend those people who unselfishly serve their brothers by working in such organizations.

Cultural Institutions

40. Cultural institutions also do a great deal to further the work of development. Their important role was stressed by the Council: ". . . the future of the world stands in peril unless wiser men are forthcoming. It should also be pointed out that many nations, poorer in economic goods, are quite rich in wisdom and can offer noteworthy advantages to others." Every country, rich or poor, has a cultural tradition handed down from past generations. This tradition includes institutions required by life in the world, and higher manifestations— artistic, intellectual and religious—of the life of the spirit. When the latter embody truly human values, it would be a great mistake to sacrifice them for the sake of the former. Any group of people who would consent to let this happen, would be giving up the better portion of their heritage; in order to live, they would be giving up their reason for living. Christ's question 134 Ausgewählte Dokumente is directed to nations also: "What does it profit a man, if he gain the whole world but suffer the loss of his own soul?''

Avoiding Past Temptations

41. The poorer nations can never be too much on guard against the temptation posed by the wealthier nations. For these nations, with their favorable results from a highly technical and culturally developed civilization, provide an example of work and diligence with temporal prosperity the main pursuit. Not that temporal prosperity of itself precludes the activity of the human spirit. Indeed, with it, "the human spirit, being less subjected to material things, can be more easily drawn to the worship and contemplation of the Creator." On the other hand, "modern civilization itself often complicates the approach to God, not for any essential reason, but because it is so much engrossed in worldly affairs . " The developing nations must choose wisely from among the things that are offered to them. They must test and reject false values that would tarnish a truly human way of life, while accepting noble and useful values in order to develop them in their own distinctive way, along with their own indigenous heritage.

A Full-Bodied Humanism

42. The ultimate goal is a fullbodied humanism. And does this not mean the fulfillment of the whole man and of every man? A narrow 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, for man can set about organizing terrestrial realities without God. But "closed off from God, they will end up being directed against man. A humanism closed off from other realities becomes inhuman." True humanism points the way toward God and acknowledges the task to which we are called, the task which offers us the real meaning of human life. Man is not the ultimate measure of man. Man becomes truly man only by passing beyond himself. In the words of Pascal: "Man infinitely surpasses man."

II. THE COMMON DEVELOPMENT OF MANKIND

43. Development of the individual necessarily entails a joint effort for the development of the human race as a whole. At Bombay We said: "Man must meet man, nation must meet nation, as brothers and sisters, as children of God. In this mutual understanding and friendship, in this sacred communion, we must also begin to work together to build the common future of the human race." We also urge men to explore concrete and practicable ways of organizing and Enzyklika „Populorum progresso“ Pauls VI. 135 coordinating their efforts, so that available resources might be shared with others; in this way genuine bonds between nations might be forged.

Three Major Duties

44. This duty concerns first and foremost the wealthier nations. Their obligations stem from the human and supernatural brotherhood of man, and present a three- fold obligation: 1) mutual solidarity—the aid that the richer nations must give to developing nations; 2) social justice—the rectification of trade relations between strong and weak nations; 3) universal charity—the effort to build a more humane world community, where all can give and receive, and where the progress of some is not bought at the expense of others. The matter is urgent, for on it depends the future of world civilization.

Aid to Developing Nations

45. "If a brother or a sister be naked and in want of daily food," says St. James, "and one of you say to them, 'Go in peace, be warm and filled,' yet you do not give them what is necessary for the body, what does it profit?" Today no one can be unaware of the fact that on some continents countless men and women are ravished by hunger and countless children are undernourished. Many children die at an early age; many more of them find their physical and mental growth retarded. Thus whole populations are immersed in pitiable circumstances and lose heart. 46. Anxious appeals for help have already been voiced. That of Our predecessor John XXIII was warmly received. We reiterated his sentiments in Our Christmas message of 1963, and again in 1966 on behalf of India. The work of the Food and Agriculture Organization of the United Nations (FAO) has been encouraged by the Holy See and has found generous support. Our own organization, Caritas Internationalis, is at work all over the world. Many Catholics, at the urging of Our brother bishops, have contributed unstintingly to the assistance of the needy and have gradually widened the circle of those they call neighbors.

A World of Free Men

47. But these efforts, as well as public and private allocations of gifts, loans and investments, are not enough. It is not just a question of eliminating hunger and reducing poverty. It is not just a question of fighting wretched conditions, though this is an urgent and necessary task. It involves building a human community where men can live truly human lives, free from discrimination on account of 136 Ausgewählte Dokumente race, religion or nationality, free from servitude to other men or to natural forces which they cannot yet control satisfactorily. It involves building a human community where liberty is not an idle word, where the needy Lazarus can sit down with the rich man at the same banquet table. On the part of the rich man, it calls for great generosity, willing sacrifice and diligent effort. Each man must examine his conscience, which sounds a new call in our present times. Is he prepared to support, at his own expense, projects and undertakings designed to help the needy? Is he prepared to pay higher taxes so that public authorities may expand their efforts in the work of development? Is he prepared to pay more for imported goods, so that the foreign producer may make a fairer profit? Is he prepared to emigrate from his homeland if necessary and if he is young, in order to help the emerging nations?

A National Duty

48. The duty of promoting human solidarity also falls upon the shoulders of nations: "It is a very important duty of the advanced nations to help the developing nations . . ." This conciliar teaching must be implemented. While it is proper that a nation be the first to enjoy the God-given fruits of its own labor, no nation may dare to hoard its riches for its own use alone. Each and every nation must produce more and better goods and products, so that all its citizens may live truly human lives and so that it may contribute to the common development of the human race. Considering the mounting indigence of less developed countries, it is only fitting that a prosperous nation set aside some of the goods it has produced in order to alleviate their needs; and that it train educators, engineers, technicians and scholars who will contribute their knowledge and their skill to these less fortunate countries.

Superfluous Wealth

49. We must repeat that the superfluous goods of wealthier nations ought to be placed at the disposal of poorer nations. The rule, by virtue of which in times past those nearest us were to be helped in time of need, applies today to all the needy throughout the world. And the prospering peoples will be the first to benefit from this. Continuing avarice on their part will arouse the judgment of God and the wrath of the poor, with consequences no one can foresee. If prosperous nations continue to be jealous of their own advantage alone, they will jeopardize their highest values, sacrificing the pursuit of excellence to the acquisition of possessions. We might well apply to them the parable of the rich Enzyklika „Populorum progresso“ Pauls VI. 137 man. His fields yielded an abundant harvest and he did not know where to store it: "But God said to him, 'Fool, this very night your soul will be demanded from you . . .' "

Concerted Planning

50. If these efforts are to be successful, they cannot be disparate and disorganized; nor should they vie with one another for the sake of power or prestige. The times call for coordinated planning of projects and programs, which are much more effective than occasional efforts promoted by individual goodwill. As We said above, studies must be made, goals must be defined, methods and means must be chosen, and the work of select men must be coordinated; only then will present needs be met and future demands anticipated. Moreover, such planned programs do more than promote economic and social progress. They give force and meaning to the work undertaken, put due order into human life, and thus enhance man's dignity and his capabilities.

A World Fund

51. A further step must be taken. When We were at Bombay for the Eucharistic Congress, We asked world leaders to set aside part of their military expenditures for a world fund to relieve the needs of impoverished peoples. What is true for the immediate war against poverty is also true for the work of national development. Only a concerted effort on the part of all nations, embodied in and carried out by this world fund, will stop these senseless rivalries and promote fruitful, friendly dialogue between nations. 52. It is certainly all right to maintain bilateral and multilateral agreements. Through such agreements, ties of dependence and feelings of jealousy— holdovers from the era of colonialism —give way to friendly relationships of true solidarity that are based on juridical and political equality. But such agreements would be free of all suspicion if they were integrated into an overall policy of worldwide collaboration. The member nations, who benefit from these agreements, would have less reason for fear or mistrust. They would not have to worry that financial or technical assistance was being used as a cover for some new form of colonialism that would threaten their civil liberty, exert economic pressure on them, or create a new power group with controlling influence. 53. Is it not plain to everyone that such a fund would reduce the need for those other expenditures that are motivated by fear and stubborn pride? Countless millions are starving, countless families are destitute, countless men are steeped 138 Ausgewählte Dokumente in ignorance; countless people need schools, hospitals, and homes worthy of the name. In such circumstances, we cannot tolerate public and private expenditures of a wasteful nature; we cannot but condemn lavish displays of wealth by nations or individuals; we cannot approve a debilitating arms race. It is Our solemn duty to speak out against them. If only world leaders would listen to Us, before it is too late!

Dialogue Between Nations

54. All nations must initiate the dialogue which We called for in Our first encyclical, Ecclesiam Suam. (56) A dialogue between those who contribute aid and those who receive it will permit a well-balanced assessment of the support to be provided, taking into consideration not only the generosity and the available wealth of the donor nations, but also the real needs of the receiving countries and the use to which the financial assistance can be put. Developing countries will thus no longer risk being overwhelmed by debts whose repayment swallows up the greater 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-interest loans, and the time needed for liquidating the debts. The donors could certainly ask for assurances as to how the money will be used. It should be used for some mutually acceptable purpose and with reasonable hope of success, for there is no question of backing idlers and parasites. On the other hand, the recipients would certainly have the right to demand that no one interfere in the internal affairs of their government or disrupt their social order. As sovereign nations, they are entitled to manage their own affairs, to fashion their own policies, and to choose their own form of government. In other words, what is needed is mutual cooperation among nations, freely undertaken, where each enjoys equal dignity and can help to shape a world community truly worthy of man.

An Urgent Task

55. This task might seem impossible in those regions where the daily struggle for subsistence absorbs the attention of the family, where people are at a loss to find work that might improve their lot during their remaining days on earth. These people must be given every possible help; they must be encouraged to take steps for their own betterment and to seek out the means that will enable them to do so. This common task undoubtedly calls for concerted, continuing and courageous effort. But let there be no doubt about it, it is an urgent task. The Enzyklika „Populorum progresso“ Pauls VI. 139 very life of needy nations, civil peace in the developing countries, and world peace itself are at stake.

Equity in Trade Relations

56. Efforts are being made to help the developing nations financially and technologically. Some of these efforts are considerable. Yet all these efforts will prove to be vain and useless, if their results are nullified to a large extent by the unstable trade relations between rich and poor nations. The latter will have no grounds for hope or trust if they fear that what is being given them with one hand is being taken away with the other.

Growing Distortion

57. Highly industrialized nations export their own manufactured products, for the most part. Less developed nations, on the other hand, have nothing to sell but raw materials and agricultural crops. As a result of technical progress, the price of manufactured products is rising rapidly and they find a ready market. But the basic crops and raw materials produced by the less developed countries are subject to sudden and wide-ranging shifts in market price; they do not share in the growing market value of industrial products. This poses serious difficulties to the developing nations. They depend on exports to a large extent for a balanced economy and for further steps toward development. Thus the needy nations grow more destitute, while the rich nations become even richer.

Free Trade Concept Inadequate

58. It is evident that the principle of free trade, by itself, is no longer adequate for regulating international agreements. It certainly can work when both parties are about equal economically; in such cases it stimulates progress and rewards effort. That is why industrially developed nations see an element of justice in this principle. But the case is quite different when the nations involved are far from equal. Market prices that are freely agreed upon can turn out to be most unfair. It must be avowed openly that, in this case, the fundamental tenet of liberalism (as it is called), as the norm for market dealings, is open to serious question.

Justice at Every Level

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59. The teaching set forth by Our predecessor Leo XIII in Rerum Novarum is still valid today: when two parties are in very unequal positions, their mutual consent alone does not guarantee a fair contract; the rule of free consent remains subservient to the demands of the natural law. In Rerum Novarum this principle was set down with regard to a just wage for the individual worker; but it should be applied with equal force to contracts made between nations: trade relations can no longer be based solely on the principle of free, unchecked competition, for it very often creates an economic dictatorship. Free trade can be called just only when it conforms to the demands of social justice. 60. As a matter of fact, the highly developed nations have already come to realize this. At times they take appropriate measures to restore balance to their own economy, a balance which is frequently upset by competition when left to itself. Thus it happens that these nations often support their agriculture at the price of sacrifices imposed on economically more favored sectors. Similarly, to maintain the commercial relations which are developing among themselves, especially within a common market, the financial, fiscal and social policy of these nations tries to restore comparable opportunities to competing industries which are not equally prospering.

One Standard for All

61. Now in this matter one standard should hold true for all. What applies to national economies and to highly developed nations must also apply to trade relations between rich and poor nations. Indeed, competition should not be eliminated from trade transactions; but it must be kept within limits so that it operates justly and fairly, and thus becomes a truly human endeavor. Now in trade relations between the developing and the highly developed economies there is a great disparity in their overall situation and in their freedom of action. In order that international trade be human and moral, social justice requires that it restore to the participants a certain equality of opportunity. To be sure, this equality will not be attained at once, but we must begin to work toward it now by injecting a certain amount of equality into discussions and price talks. Here again international agreements on a broad scale can help a great deal. They could establish general norms for regulating prices, promoting production facilities, and favoring certain infant industries. Isn't it plain to everyone that such attempts to establish greater justice in international trade would be of great benefit to the developing nations, and that they would produce lasting results?

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The Obstacles of Nationalism . . .

62. There are other obstacles to creation of a more just social order and to the development of world solidarity: nationalism and racism. It is quite natural that nations recently arrived at political independence should be quite jealous of their new-found but fragile unity and make every effort to preserve it. It is also quite natural for nations with a long-standing cultural tradition to be proud of their traditional heritage. But this commendable attitude should be further ennobled by love, a love for the whole family of man. Haughty pride in one's own nation disunites nations and poses obstacles to their true welfare. It is especially harmful where the weak state of the economy calls for a pooling of information, efforts and financial resources to implement programs of development and to increase commercial and cultural interchange. . . . and Racism 63. Racism is not the exclusive attribute of young nations, where sometimes it hides beneath the rivalries 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 genuine injustices. It is still an obstacle to collaboration among disadvantaged nations and a cause of division and hatred within countries whenever individuals and families see the inviolable rights of the human person held in scorn, as they themselves are unjustly subjected to a regime of discrimination because of their race or their color.

Hopes for the Future

64. This state of affairs, which bodes ill for the future, causes Us great distress and anguish. But We cherish this hope: that distrust and selfishness among nations will eventually be overcome by a stronger desire for mutual collaboration and a heightened sense of solidarity. We hope that the developing nations will take advantage of their geographical proximity to one another to organize on a broader territorial base and to pool their efforts for the development of a given region. We hope that they will draw up joint programs, coordinate investment funds wisely, divide production quotas fairly, and exercise management over the marketing of these products. We also hope that multilateral and broad international associations will undertake the necessary work of organization to find ways of helping needy nations, so that these nations may escape from the fetters now binding them; so that they themselves may discover the road to cultural and social progress, while remaining faithful to the native genius of their land. 142 Ausgewählte Dokumente

The Artisans of Destiny

65. That is the goal toward which we must work. An ever more effective world solidarity should allow all peoples to become the artisans of their destiny. Up to now relations between nations have too often been governed by force; indeed, that is the hallmark of past history. May the day come when international relationships will be characterized by respect and friendship, when mutual cooperation will be the hallmark of collaborative efforts, and when concerted effort for the betterment of all nations will be regarded as a duty by every nation. The developing nations now emerging are asking that they be allowed to take part in the construction of a better world, a world which would provide better protection for every man's rights and duties. It is certainly a legitimate demand, so everyone must heed and fulfill it.

Worldwide Brotherly Love

66. Human society is sorely ill. The cause is not so much the depletion of natural resources, nor their monopolistic control by a privileged few; it is rather the weakening of brotherly ties between individuals and nations.

Welcoming the Stranger

67. We cannot insist too much on the duty of giving foreigners a hospitable reception. It is a duty imposed by human solidarity and by Christian charity, and it is incumbent upon families and educational institutions in the host nations. Young people, in particular, must be given a warm reception; more and more families and hostels must open their doors to them. This must be done, first of all, that they may be shielded from feelings of loneliness, distress and despair that would sap their strength. It is also necessary so that they may be guarded against the corrupting influence of their new surroundings, where the contrast between the dire poverty of their homeland and the lavish luxury of their present surroundings is, as it were, forced upon them. And finally, it must be done so that they may be protected from subversive notions and temptations to violence, which gain headway in their minds when they ponder their "wretched plight.'' In short, they should be welcomed in the spirit of brotherly love, so that the concrete example of wholesome living may give them a high opinion of authentic Christian charity and of spiritual values. 68. We are deeply distressed by what happens to many of these young people. They come to wealthier nations to acquire scientific knowledge, professional Enzyklika „Populorum progresso“ Pauls VI. 143 training, and a high-quality education that will enable them to serve their own land with greater effectiveness. They do get a fine education, but very often they lose their respect for the priceless cultural heritage of their native land. 69. Emigrant workers should also be given a warm welcome. Their living conditions are often inhuman, and they must scrimp on their earnings in order to send help to their families who have remained behind in their native land in poverty.

A Social Sense

70. We would also say a word to those who travel to newly industrialized nations for business purposes: industrialists, merchants, managers and representatives of large business concerns. It often happens that in their own land they do not lack a social sense. Why is it, then, that they give in to baser motives of self-interest when they set out to do business in the developing countries? Their more favored position should rather spur them on to be initiators of social progress and human betterment in these lands. Their organizational experience should help them to figure out ways to make intelligent use of the labor of the indigenous population, to develop skilled workers, to train engineers and other management men, to foster these people's initiative and prepare them for offices of ever greater responsibility. In this way they will prepare these people to take over the burden of management in the near future. In the meantime, justice must prevail in dealings between superiors and their subordinates. Legitimate contracts should govern these employment relations, spelling out the duties involved. And no one, whatever his status may be, should be unjustly subjected to the arbitrary whim of another.

Development Missions

71. We certainly rejoice over the fact that an ever increasing number of experts are being sent on development missions by private groups, bilateral associations and international organizations. These specialists must not "act as overlords, but as helpers and fellow workers.'' The people of a country soon discover whether their new helpers are motivated by good will or not, whether they want to enhance human dignity or merely try out their special techniques. The expert's message will surely be rejected by these people if it is not inspired by brotherly love.

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The Role of Experts

72. Technical expertise is necessary, but it must be accompanied by concrete signs of genuine love. Untainted by overbearing nationalistic pride or any trace of racial discrimination, experts should learn how to work in collaboration with everyone. They must realize that their expert knowledge does not give them superiority in every sphere of life. The culture which shaped their living habits does contain certain universal human elements; but it cannot be regarded as the only culture, nor can it regard other cultures with haughty disdain. If it is introduced into foreign lands, it must undergo adaptation. Thus those who undertake such work must realize they are guests in a foreign land; they must see to it that they studiously observe its historical traditions, its rich culture, and its peculiar genius. A rapprochement between cultures will thus take place, bringing benefits to both sides.

Service to the World

73. Sincere dialogue between cultures, as between individuals, paves the way for ties of brotherhood. Plans proposed for man's betterment will unite all nations in the joint effort to be undertaken, if every citizen—be he a government leader, a public official, or a simple workman—is motivated by brotherly love and is truly anxious to build one universal human civilization that spans the globe. Then we shall see the start of a dialogue on man rather than on the products of the soil or of technology. This dialogue will be fruitful if it shows the participants how to make economic progress and how to achieve spiritual growth as well; if the technicians take the role of teachers and educators; if the training provided is characterized by a concern for spiritual and moral values, so that it ensures human betterment as well as economic growth. Then the bonds of solidarity will endure, even when the aid programs are past and gone. It is not plain to all that closer ties of this sort will contribute immeasurably to the preservation of world peace?

An Appeal to Youth

74. We are fully aware of the fact that many young people have already responded wholeheartedly to the invitation of Our predecessor Pius XII, summoning the laity to take part in missionary work. We also know that other young people have offered their services to public and private organizations that seek to aid developing nations. We are delighted to learn that in some nations their requirement of military duty can be fulfilled, in part at least, by social Enzyklika „Populorum progresso“ Pauls VI. 145 service or, simply, service. We commend such undertakings and the men of good will who take part in them. Would that all those who profess to be followers of Christ might heed His plea: "I was hungry and you gave me to eat; I was thirsty and you gave me to drink; I was a stranger and you took me in; naked and you covered me; sick and you visited me; I was in prison and you came to me." No one is permitted to disregard the plight of his brothers living in dire poverty, enmeshed in ignorance and tormented by insecurity. The Christian, moved by this sad state of affairs, should echo the words of Christ: "I have compassion on the crowd."

Prayer and Action

75. Let everyone implore God the Father Almighty that the human race, which is certainly aware of these evils, will bend every effort of mind and spirit to their eradication. To this prayer should be added the resolute commitment of every individual. Each should do as much as he can, as best he can, to counteract the slow pace of progress in some nations. And it is to be hoped that individuals, social organizations and nations will join hands in brotherly fashion—the strong aiding the weak—all contributing their knowledge, their enthusiasm and their love to the task, without thinking of their own convenience. It is the person who is motivated by genuine love, more than anyone else, who pits his intelligence against the problems of poverty, trying to uncover the causes and looking for effective ways of combatting and overcoming them. As a promoter of peace, "he goes on his way, holding aloft the torch of joy and shedding light and grace on the hearts of men all over the world; he helps them to cross the barriers of geographical frontiers, to acknowledge every man as a friend and brother."

Development, the New Name for Peace

76. Extreme disparity between nations in economic, social and educational levels provokes jealousy and discord, often putting peace in jeopardy. As We told the Council Fathers on Our return from the United Nations: "We have to devote our attention to the situation of those nations still striving to advance. What We mean, to put it in clearer words, is that our charity toward the poor, of whom there are countless numbers in the world, has to become more solicitous, more effective, more generous." When we fight poverty and oppose the unfair conditions of the present, we are not just promoting human well-being; we are also furthering man's spiritual and moral development, and hence we are benefiting the whole human race. For 146 Ausgewählte Dokumente peace is not simply the absence of warfare, based on a precarious balance of power; it is fashioned by efforts directed day after day toward the establishment of the ordered universe willed by God, with a more perfect form of justice among men. 77. Nations are the architects of their own development, and they must bear the burden of this work; but they cannot accomplish it if they live in isolation from others. Regional mutual aid agreements among the poorer nations, broaderbased programs of support for these nations, major alliances between nations to coordinate these activities—these are the road signs that point the way to national development and world peace.

Toward an Effective World Authority

78. Such international collaboration among the nations of the world certainly calls for institutions that will promote, coordinate and direct it, until a new juridical order is firmly established and fully ratified. We give willing and wholehearted support to those public organizations that have already joined in promoting the development of nations, and We ardently hope that they will enjoy ever growing authority. As We told the United Nations General Assembly in New York: "Your vocation is to bring not just some peoples but all peoples together as brothers. . . Who can fail to see the need and importance of thus gradually coming to the establishment of a world authority capable of taking effective action on the juridical and political planes?" (66)

Hope for the Future

79. Some would regard these hopes as vain flights of fancy. It may be that these people are not realistic enough, and that they have not noticed that the world is moving rapidly in a certain direction. Men are growing more anxious to establish closer ties of brotherhood; despite their ignorance, their mistakes, their offenses, and even their lapses into barbarism and their wanderings from the path of salvation, they are slowly making their way to the Creator, even without adverting to it. This struggle toward a more human way of life certainly calls for hard work and imposes difficult sacrifices. But even adversity, when endured for the sake of one's brothers and out of love for them, can contribute greatly to human progress. The Christian knows full well that when he unites himself with the expiatory sacrifice of the Divine Savior, he helps greatly to build up the body of Christ, to assemble the People of God into the fullness of Christ. Enzyklika „Populorum progresso“ Pauls VI. 147

A Final Appeal

80. We must travel this road together, united in minds and hearts. Hence We feel it necessary to remind everyone of the seriousness of this issue in all its dimensions, and to impress upon them the need for action. The moment for action has reached a critical juncture. Can countless innocent children be saved? Can countless destitute families obtain more human living conditions? Can world peace and human civilization be preserved intact? Every individual and every nation must face up to this issue, for it is their problem.

To Catholics

81. We appeal, first of all, to Our sons. In the developing nations and in other countries lay people must consider it their task to improve the temporal order. While the hierarchy has the role of teaching and authoritatively interpreting the moral laws and precepts that apply in this matter, the laity have the duty of using their own initiative and taking action in this area—without waiting passively for directives and precepts from others. They must try to infuse a Christian spirit into people's mental outlook and daily behavior, into the laws and structures of the civil community. Changes must be made; present conditions must be improved. And the transformations must be permeated with the spirit of the Gospel. We especially urge Catholic men living in developed nations to offer their skills and earnest assistance to public and private organizations, both civil and religious, working to solve the problems of developing nations. They will surely want to be in the first ranks of those who spare no effort to have just and fair laws, based on moral precepts, established among all nations.

To Other Christians and Believers

82. All Our Christian brothers, We are sure will want to consolidate and expand their collaborative efforts to reduce man's immoderate self-love and haughty pride, to eliminate quarrels and rivalries, and to repress demagoguery and injustice—so that a more human way of living is opened to all, with each man helping others out of brotherly love. Furthermore, We still remember with deep affection the dialogue We had with various non Christian individuals and communities in Bombay. So once again We ask these brothers of Ours to do all in their power to promote living conditions truly worthy of the children of God. 148 Ausgewählte Dokumente

To All Men of Good Will

83. Finally, We look to all men of good will, reminding them that civil progress and economic development are the only road to peace. Delegates to international organizations, public officials, gentlemen of the press, teachers and educators— all of you must realize that you have your part to play in the construction of a new world order. We ask God to enlighten and strengthen you all, so that you may persuade all men to turn their attention to these grave questions and prompt nations to work toward their solution . Educators, you should resolve to inspire young people with a love for the needy nations. Gentlemen of the press, your job is to place before our eyes the initiatives that are being taken to promote mutual aid, and the tragic spectacle of misery and poverty that people tend to ignore in order to salve their consciences. Thus at least the wealthy will know that the poor stand outside their doors waiting to receive some left-overs from their banquets.

To Government Authorities

84. Government leaders, your task is to draw your communities into closer ties of solidarity with all men, and to convince them that they must accept the necessary taxes on their luxuries and their wasteful expenditures in order to promote the development of nations and the preservation of peace. Delegates to international organizations, it is largely your task to see to it that senseless arms races and dangerous power plays give way to mutual collaboration between nations, a collaboration that is friendly, peaceoriented, and divested of self- interest, a collaboration that contributes greatly to the common development of mankind and allows the individual to find fulfillment.

To Thoughtful Men

85. It must be admitted that men very often find themselves in a sad state because they do not give enough thought and consideration to these things. So We call upon men of deep thought and wisdom—Catholics and Christians, believers in God and devotees of truth and justice, all men of good will—to take as their own Christ's injunction, "Seek and you shall find." Blaze the trails to mutual cooperation among men, to deeper knowledge and more widespread charity, to a way of life marked by true brotherhood, to a human society based on mutual harmony.

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To All Promoters of Development

86. Finally, a word to those of you who have heard the cries of needy nations and have come to their aid. We consider you the promoters and apostles of genuine progress and true development. Genuine progress does not consist in wealth sought for personal comfort or for its own sake; rather it consists in an economic order designed for the welfare of the human person, where the daily bread that each man receives reflects the glow of brotherly love and the helping hand of God. 87. We bless you with all Our heart, and We call upon all men of good will to join forces with you as a band of brothers. Knowing, as we all do, that development means peace these days, what man would not want to work for it with every ounce of his strength? No one, of course. So We beseech all of you to respond wholeheartedly to Our urgent plea, in the name of the Lord.

Given at Rome, at St. Peter's, on the feast of the Resurrection, March 26, 1967, in the fourth year of Our pontificate.

Paul VI . Quelle: Heiliger Stuhl, http://www.vatican.va/holy_father/paul_vi/encyclicals/ documents/hf_p-vi_enc_26031967_populorum_en.html (Zugriff am 19.8.2006)

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„Nein zum Tod! Nein zum Egoismus! Nein zum Krieg! Ja zum Leben! – Ja zum Frieden!“ Ansprache Johannes Pauls II. beim Neujahrsempfang für das beim Hl. Stuhl akkreditierte Diplomatische Korps am 13. Januar 2003 Ansprache Johannes Pauls II. am 13.Januar 2003 abc (Auszüge)

(...) 1. (...) Zu Beginn dieses Jahrtausends spürt der Mensch deutlicher denn je, wie zerbrechlich die von ihm gestaltete Welt ist.

2. Ich bin persönlich beeindruckt von dem Gefühl der Angst, das oft in den Her- zen unserer Mitmenschen wohnt. Der heimtückische Terrorismus, der jederzeit und überall zuschlagen kann; das ungelöste Problem des Nahen Ostens mit dem Hl. Land und dem Irak; die Unruhen, die Südamerika und insbesondere Argenti- nien, Kolumbien und Venezuela erschüttern; die Konflikte, die zahlreiche afri- kanische Länder davon abhalten, sich ihrer Entwicklung zu widmen; Krankhei- ten, die Ansteckung und Tod verbreiten; das schwere Problem des Hungers, vor allem in Afrika; unverantwortliche Verhaltensweisen, die zum Versiegen der Ressourcen unseres Planeten beitragen: Dies alles sind Geißeln, die das Überle- ben der Menschheit, die innere Ruhe des einzelnen und die Sicherheit der Ge- sellschaften gefährden.

3. All dies kann sich jedoch ändern. Das hängt von jedem einzelnen von uns ab. Jeder kann in sich selbst sein Potential an Glauben, Redlichkeit, gegenseitigem Respekt und an Hingabe im Dienst an den anderen entfalten. Das hängt natürlich auch von den politisch Verantwortlichen ab, die dazu aufgerufen sind, dem Ge- meinwohl zu dienen. Es wird Sie nicht überraschen, dass ich vor einem Publi- kum von Diplomaten diesbezüglich einige Imperative aufzeige, die meiner An- sicht nach erfüllt werden müssen, wenn man vermeiden will, dass ganze Völker, ja vielleicht sogar die gesamte Menschheit in den Abgrund stürzen. Zunächst ein "Ja zum Leben!" Die Achtung vor dem Leben an sich und vor dem Leben jedes einzelnen: Dies ist der Ausgangspunkt für alles weitere, denn das fundamentalste aller Menschenrechte ist gewiss das Recht auf Leben. Ab- treibung, Euthanasie und das Klonen von Menschen beispielsweise bergen das Risiko in sich, die menschliche Person auf ein bloßes Objekt zu reduzieren: gleichsam Leben und Tod auf Bestellung! Wenn der wissenschaftlichen For- schung, die sich mit dem Ursprung des Lebens befasst, jegliches moralische Kriterium fehlt, wird sie zu einer Verneinung des Wesens und der Würde des Ansprache Johannes Pauls II. am 13.Januar 2003 151

Menschen. Auch der Krieg ist ein Angriff auf das menschliche Leben, weil er Leid und Tod mit sich bringt. Der Kampf für den Frieden ist immer auch ein Kampf für das Leben! Dann die Einhaltung des Rechts. Das gesellschaftliche Leben – insbesonde- re auf internationaler Ebene – setzt gemeinsame, unantastbare Prinzipien voraus, deren Ziel es ist, die Sicherheit und Freiheit von Bürgern und Nationen zu garan- tieren. Diese Verhaltensnormen sind die Grundlage der nationalen und internati- onalen Stabilität. Heute verfügen die Verantwortlichen in der Politik über äußerst zweckmäßige Texte und Institutionen. Es genügt, sie in die Tat umzusetzen. Die Welt wäre ganz anders, wenn man damit anfinge, die unterzeichneten Abkom- men aufrichtig anzuwenden! Schließlich die Pflicht zur Solidarität. In einer mit Informationen überfrach- teten Welt, der jedoch paradoxerweise die Kommunikation so schwer fällt und in der die Lebensbedingungen so skandalös ungleich sind, ist es wichtig, nichts unversucht zu lassen, damit sich alle für das Wachstum und das Wohlergehen aller verantwortlich fühlen. Es geht dabei um unsere Zukunft. Junge Menschen ohne Arbeit, ausgegrenzte Behinderte, allein gelassene ältere Menschen, Länder, die in Hunger und Elend gefangen sind: All dies führt viel zu oft dazu, daß der Mensch verzweifelt und der Versuchung erliegt, sich in sich selbst zu verschlie- ßen oder Gewalt zu gebrauchen.

4. Aus diesem Grund müssen Entscheidungen getroffen werden, damit der Mensch noch eine Zukunft hat. Dazu müssen die Völker der Erde und ihre Ver- antwortlichen manchmal den Mut haben, "Nein" zu sagen. "Nein zum Tod!" Das bedeutet Nein zu allem, was die unvergleichliche Würde aller Menschen zu verletzen droht, angefangen bei der Würde der unge- borenen Kinder. Wenn das Leben wirklich ein Schatz ist, muss man es zu erhal- ten wissen und es Früchte bringen lassen, ohne es zu verfälschen. Nein zu allem, was die Familie, diese Keimzelle der Gesellschaft, schwächt. Nein zu allem, was beim Kind das Gefühl von Tatendrang, die Achtung vor sich selbst und den an- deren und das Pflichtbewusstsein zerstört. "Nein zum Egoismus!", also zu all dem, was den Menschen dazu bringt, sich in der Nische einer privilegierten sozialen Klasse oder einer kulturellen Behaglichkeit, die andere ausschließt, abzukapseln. Der Lebensstil derer, die im Wohlstand leben, und ihre Konsumgewohnheiten müssen im Licht der Auswir- kungen auf die anderen Länder überprüft werden. Man denke beispielsweise an das Wasserproblem, das die Organisation der Vereinten Nationen im Jahr 2003 in das Bewusstsein aller Menschen rücken möchte. Egoismus ist auch die Gleichgültigkeit der wohlhabenden Länder gegenüber den Nationen, die sich selbst überlassen sind. Alle Völker haben das Recht, einen angemessenen Anteil 152 Ausgewählte Dokumente an den Gütern dieser Welt und am Know-how der entwickelten Länder zu erhal- ten. Wie könnte man in diesem Zusammenhang nicht an den Zugang aller zu den grundlegenden Arzneimitteln denken, die im Kampf gegen die Seuchen der Ge- genwart so wichtig sind? Leider wird dieser Zugang oft durch kurzfristige wirt- schaftliche Erwägungen gehemmt. "Nein zum Krieg!" Er ist nie ein unabwendbares Schicksal. Er ist immer ei- ne Niederlage der Menschheit. Das Völkerrecht, der aufrichtige Dialog, die Soli- darität zwischen den Staaten und die ehrenvolle Ausübung der Diplomatie sind jene Mittel zur Lösung von Streitigkeiten, die des Menschen und der Nationen würdig sind. Ich sage dies mit Blick auf jene, die ihr Vertrauen noch immer in Atomwaffen setzen, und auf die allzu zahlreichen Konflikte, die unsere Mitmen- schen noch immer gefangen halten. Zu Weihnachten hat uns Bethlehem an die ungelöste Krise im Nahen Osten erinnert, wo zwei Völker, das israelische und das palästinensische, dazu aufgerufen sind, Seite an Seite zu leben, beide in Frei- heit und Souveränität und in gegenseitigem Respekt. Ohne noch einmal zu wie- derholen, was ich Ihnen bereits im letzten Jahr beim gleichen Anlass gesagt habe, beschränke ich mich heute darauf, angesichts der zunehmenden Verschär- fung des Nahost-Konflikts hinzuzufügen, dass dessen Lösung nie durch Terro- rismus oder bewaffnete Konflikte durchgesetzt werden kann in der Annahme, militärische Siege könnten der Ausweg sein. Und was soll man über einen dro- henden Krieg sagen, der über die Bevölkerung des Irak, des Landes der Prophe- ten, hereinbrechen könnte, eine Bevölkerung, die schon von einem zwölf Jahre andauernden Embargo entkräftet ist? Der Krieg ist nie ein Mittel wie andere, das man zur Beilegung von Auseinandersetzungen zwischen Nationen einsetzen kann. Die Charta der Vereinten Nationen und das Völkerrecht erinnern daran, dass der Krieg, auch wenn es um die Sicherung des Gemeinwohls geht, nur im äußersten Fall und unter sehr strengen Bedingungen gewählt werden darf, ohne dabei die Auswirkungen auf die Zivilbevölkerung während und nach den Kampfhandlungen zu vergessen.

5. Es ist daher durchaus möglich, den Lauf der Ereignisse zu ändern, sobald der gute Wille und das Vertrauen in den anderen vorherrschen und die Umsetzung der übernommenen Verpflichtungen und die Zusammenarbeit zwischen verant- wortungsbewussten Partnern an erster Stelle stehen. Ich werde zwei Beispiele hierfür anführen. Das heutige Europa ist zugleich ein vereintes und erweitertes Europa. Es konnte die Mauern niederreißen, von denen es verunstaltet wurde. Es hat sich für die Entwicklung und den Aufbau einer Wirklichkeit eingesetzt, die Einheit und Vielfalt, nationale Souveränität und gemeinsames Handeln, wirt- schaftlichen Fortschritt und soziale Gerechtigkeit miteinander zu verbinden ver- mag. Ansprache Johannes Pauls II. am 13.Januar 2003 153

Dieses neue Europa trägt in sich die Werte, die im Laufe von zwei Jahrtau- senden eine Denk- und Lebenskunst zur Entfaltung gebracht haben, von denen die ganze Welt profitiert hat. Unter diesen Werten nimmt das Christentum inso- fern einen vorrangigen Platz ein, als es einen Humanismus entwickelte, der seine Geschichte und Institutionen geprägt hat. In Erinnerung an dieses Erbe haben sich der Hl. Stuhl und alle christlichen Kirchen bei den Urhebern der künftigen Verfassung der Europäischen Union dafür eingesetzt, dass diese einen Hinweis auf die Kirchen und religiösen Institutionen enthält. Es erscheint uns in der Tat wünschenswert, dass – unter voller Achtung der Laizität – drei ergänzende Elemente anerkannt werden: die Religionsfreiheit in ihrer nicht nur individuellen und kultischen, sondern auch in ihrer sozialen und gemeinschaftlichen Dimension; die Zweckmäßigkeit von gut strukturiertem Dialog und Absprachen zwischen den Regierenden und den Glaubensgemein- schaften; die Achtung des rechtlichen Status, den die Kirchen und religiösen Institutionen schon jetzt in den Mitgliedstaaten genießen. Ein Europa, das seine Vergangenheit missachten und das Religiöse leugnen würde und das keine spiri- tuelle Dimension besäße, hätte sicherlich schlechte Chancen im Hinblick auf das ehrgeizige Projekt, für das es seine gesamten Kräfte mobilisiert, nämlich ein Europa für alle aufzubauen! Auch Afrika gibt uns heute Gelegenheit zur Freude: Angola hat mit seinem Wiederaufbau begonnen, Burundi hat einen Weg eingeschlagen, der zum Frieden führen könnte, und erwartet von der internationalen Gemeinschaft Verständnis und finanzielle Unterstützung; die Demokratische Republik Kongo hat ernsthaft einen Dialog auf nationaler Ebene aufgenommen, der zur Demokratie führen soll. Der Sudan hat seinen guten Willen unter Beweis gestellt, auch wenn der Weg zum Frieden noch lang und mühsam ist. Zweifelsohne darf man sich über solche Fortschritte freuen und die politisch Verantwortlichen dazu ermutigen, keine Mühe zu scheuen, damit die Völker Afrikas nach und nach den Anfang einer Befriedung und somit des Wohlergehens erleben – jenseits von ethnischen Konflikten, Willkür und Korruption. Aus diesem Grund können wir die schlim- men Ereignisse, die die Elfenbeinküste und die Zentralafrikanische Republik erschüttern, nur beklagen und ihre Einwohner auffordern, die Waffen niederzu- legen, sich an ihre jeweilige Verfassung zu halten und die Basis für einen natio- nalen Dialog zu schaffen. Dadurch wird es leichter sein, alle Glieder der Ge- meinschaft des Landes in die Ausarbeitung eines gesellschaftlichen Projektes einzubeziehen, indem sich alle wiedererkennen. Außerdem ist es erfreulich, festzuhalten, dass die Afrikaner immer mehr danach streben, die geeignetsten Lösungen für ihre Probleme zu finden, dank des Wirkens der Afrikanischen Union und dank effizienter regionaler Vermittlungen.

154 Ausgewählte Dokumente

6. Exzellenzen, meine Damen und Herren, es drängt sich hier eine Feststellung auf: Die Unabhängigkeit der Staaten ist nur noch in einer gegenseitigen Abhän- gigkeit voneinander denkbar. Alle sind im Guten wie im Schlechten miteinander verbunden. Deshalb ist es richtigerweise erforderlich, das Gute vom Schlechten unterscheiden zu können und beide beim Namen zu nennen. Wenn sich diesbe- züglich Zweifel oder Verwirrung einstellen, sind die größten Übel zu befürchten, wie uns die Geschichte schon viele Male gelehrt hat. Es scheint mir, dass zwei Anforderungen unabdingbar sind, wenn man vermeiden will, ins Chaos zu stür- zen. Zunächst muss innerhalb der Staaten und zwischen den Staaten der funda- mentale Wert des Naturrechts wiederentdeckt werden, das in vergangener Zeit das Völkerrecht und die ersten Denker des internationalen Rechts inspiriert hat. Auch wenn manche seine Gültigkeit heute in Frage stellen, bin ich überzeugt, dass seine allgemeinen und universalen Grundsätze immer noch in der Lage sind, die Einheit des Menschengeschlechts besser wahrnehmbar werden zu las- sen und die Schärfung des Gewissens bei Regierenden wie Regierten zu fördern. Zudem bedarf es des beharrlichen Wirkens rechtschaffener und selbstloser Staatsmänner. In der Tat kann die unabdingbare berufliche Eignung der politisch Verantwortlichen nur durch ihr Festhalten an starken ethischen Überzeugungen legitimiert werden. Denn wie könnte man die Geschicke der Welt lenken, ohne Bezug auf all jene Werte zu nehmen, die an der Basis jenes "universalen Gemeinwohls" ste- hen, von dem die Enzyklika Pacem in terris von Papst Johannes XXIII. so tref- fend gesprochen hat? Es wird einem logisch denkenden Führer mit seinen Über- zeugungen immer möglich sein, sich gegen ungerechte Situationen und instituti- onelle Abweichungen von der Norm zu verwahren oder ihnen ein Ende zu set- zen. Darin finden wir, so meine ich, was man heute üblicherweise als "gutes Regieren" bezeichnet. Das materielle und spirituelle Wohlergehen der Menschheit, der Schutz der Freiheiten und Rechte des Menschen, der selbstlose öffentliche Dienst, die Nähe zu den konkreten Lebenssituationen haben Vorrang vor allen politischen Pro- grammen und stellen eine ethische Forderung dar, die den inneren Frieden der Nationen und den Frieden zwischen den Staaten am besten zu gewährleisten vermag.

7. Für einen Glaubenden kommen zu diesen Motivationen natürlich noch jene hinzu, die ihm der Glaube an Gott als Schöpfer und Vater aller Menschen ein- gibt, ein Gott, der ihm die Verwaltung der Erde und die Verpflichtung zur Bru- derliebe überantwortet hat. Dies bedeutet auch, dass es im Interesse des Staates liegt, über eine wirksame Gewährleistung der Religionsfreiheit, eines Natur- rechts – das heißt eines zugleich persönlichen und gemeinschaftlichen Rechts – Ansprache Johannes Pauls II. am 13.Januar 2003 155 für alle Menschen zu wachen. Wie ich schon bei anderen Anlässen sagte, werden die Gläubigen, die sich in ihrem Glauben respektiert fühlen und ihre Gemein- schaften rechtlich anerkannt sehen, sich umso überzeugter an dem gemeinsamen Projekt ihrer jeweiligen bürgerlichen Gesellschaft beteiligen. Sie werden also verstehen, warum ich mich zum Sprecher all der Christen mache, die von Asien bis Europa immer noch Opfer von Gewalt und Intoleranz sind, wie dies auch in jüngster Zeit anlässlich des Weihnachtsfestes der Fall gewesen ist. Der ökumeni- sche Dialog zwischen Christen und die respektvollen Kontakte zu den anderen Religionen, insbesondere zum Islam, sind das beste Gegenmittel zu sektiereri- schen Verirrungen, zum Fanatismus oder religiösen Terrorismus. Was die katho- lische Kirche anbelangt, werde ich nur eine Situation erwähnen, die mir großen Kummer bereitet: das Schicksal der katholischen Gemeinschaften in der Russi- schen Föderation, wo seit Monaten einige ihrer Seelsorger aus administrativen Gründen daran gehindert werden, dorthin zu gelangen. Der Hl. Stuhl erwartet von den Regierungsbehörden konkrete Entscheidun- gen, die dieser Krise ein Ende setzen und den internationalen, von einem moder- nen und demokratischen Russland unterzeichneten Verpflichtungen entsprechen. Die russischen Katholiken möchten wie ihre Brüder und Schwestern in der rest- lichen Welt leben – mit der gleichen Freiheit und der gleichen Würde.

8. Exzellenzen, meine Damen und Herren, wir, die wir an diesem Ort, einem Symbol der Spiritualität, des Dialogs und des Friedens, versammelt sind, sollen durch unser tägliches Tun dazu beizutragen, dass alle Völker der Erde in Gerech- tigkeit und Eintracht auf glücklichere und gerechtere Zeiten zugehen können, fern von Armut, Gewalt und Kriegsgefahr! (...)

Quelle: Deutsche Bischofskonferenz, http://www.dbk.de/stichwoerter/data/00670/ index.html (Zugriff am 3.9.2006)

http://www.springer.com/978-3-531-14998-1