SUMMARY OF THE PASTORAL CONSTITUTION ON THE CHURCH IN THE MODERN WORLD (Gaudium et Spes), December 7, 1965.

By: Rev. Fr. Celestine Katung

This was one of the key documents of the second Vatican Council convoked by St Pope John XXIII. It was promulgated because the Church saw the need to be in solidarity with the world. This document calls for the spirit of solidarity and empathy which was expressed by the Council Fathers in the first paragraph “the joy and hope, the grief and anguish of the men of our time, especially of those who are poor or afflicted in any way, are the joy and hope, the grief and the anguish of the followers of Christ (GS 1). This document focuses on the wellbeing of the human person. It addresses all humanity bearing in mind, the marks of its travail, its triumphs and failures. It calls humanity to the Christian vision which has been created and sustained by the love of God our maker, which has been freed from the slavery of sin by Christ. Through our freedom from sin, we can break from the stranglehold of the evil one so that we might be remodeled according to Gods design and brought to its fulfilment (GS 2). Through this document the Church plays the role of a servant and guide by offering more eloquent expressions and solidarity to the whole human family which she belongs. The Church enters into a dialogue with humanity to clarify the problems of the current trends which covers areas like the question of the role and place of humanity in the universe, the meaning of the individual, the collective endeavor, and finally the destiny of the nature of humanity. The Church in solidarity through the document wishes to guide humanity to the truth (GS 3).

Introduction

There are obvious changes in our modern world. It is the duty of the Church to read the signs of time. The document looks into the situation of humanity in the modern time and interpret them in the light of the gospel. The Church in every intelligible language should be able to answer the recurring questions humanity ask, centering on the meaning of this present life, the life to come and how one is related to the other. The Church calls for an understanding of the hope and anguish of humanity which concerns the aspirations, the yearnings, and often the dramatic features of the world. The document examines that the modern world like no other age, has enjoyed abundance of wealth, resources and economic wellbeing. Yet in the same age, there huge proportions of people plagued by hunger, illiteracy and extreme need. The modern age has endowed humanity with so much freedom, yet the age is faced with new forms of slavery in living and in thinking. There is on one hand the feeling of unity, compelling solidarity of mutual experience while on the other hand, there is bitterly opposing camps which is evident in bitter political, economic, and social hostility, racial ideological antagonism and the scepter of war of total destruction. These complexities which the human person needs to confront, calls for concern because there is a painstaking search for better material world without a parallel spiritual advancement (GS 4).

Deep Seated Changes.

1) Influence on mathematical, natural and human sciences and technology. The advancements in biology, psychology and social sciences has led humanity to self-awareness and the technical means to mold lives in general. This we see the in the forecasting and control of human demography (population growth).

2) The document also notices changes in the social order which concerns the traditional structure of local communities (families, tribes, clan, villages, various groupings and social relationships. With the rise of industrialization, it has made some nation super rich than others. This has led to the disfiguring of the ideas of our ancient culture and social practices. It has given birth to urbanization where many migrate to the cities while the rural areas begin to change to urban life. The media plays a role in the easy diffusion of rural areas. The Church also, notes the changes in attitudes, morals and religious. There is the growing attitude of impatience and rebellious tendencies in times of distress. There is search for quicker solutions to problems.

3) On religious changes, there are magical worldviews and prevailing superstitions. Few are committed to their faith, achieving a sense of the divine while greater numbers of the younger generation have abandoned the faith. Religion has been repudiated giving to an exponential growth of individualism. Such mentalities are greatly influenced by science, and a new kind of humanism. Other influences are from literature, art, humanities, interpreted history, and civil law which is disturbing.

4) Also, the document calls our attention to the imbalances in our world of today. These include the practicality and demands of moral consciences, the conflict between specialization and the overall view of morality. There are also levels of tensions between demographic, economic and social pressures, between succeeding generations and out of new social relationships between the sexes. There is imbalance giving rise to tensions between affluent and underdeveloped nations, between peace organizations and ideological indoctrination along with national or bloc expansionism. In the midst of all these tensions stands the human person. Humanity becomes the author and victim of animosity, mutual distrust, conflict and woe.

In the face of these imbalances, the church assures humanity of greater aspirations which include the duty to strengthen its mastery over nature, the need to establish a political, social, economic order at the service of humanity to assert and develop the dignity proper to individuals and to societies. The gap between the rich and poor keeps widening. The poor countries cry to the rich for succor. The Church is aware humanity’s ability to think of its cultural benefits and as well as it’s the need to be available for others shows signs of aspiration. Humanity craves for life that is full, autonomous and worthy of its nature. Humanity longs to harness its welfare by setting a worldwide community. The Church reminds us of a humanity that is powerful and weak capable of doing what is noble and what is base., disposed to freedom and slavery, progress and decline, brotherhood and hatred. The growing forces unleashed on the world is by the hand of humanity and it is to humanity to either control these forces or be enslaved by them. This where the modern dilemma lies. Such dilemmas lead to deeper questioning such as what is man? What is the meaning of suffering, evil and death which has not been eliminated by all these progress of the modern world? What are the purpose of these achievements? What can he expect from it? What can man contribute to the society? What happens after the earthly life is ended? They key to answer these questions is found in the Lord and Master Jesus. To unravel the question of humanity and the problem of society, the church posits that we must rely on Jesus who has the answer to the changing events for he is unchanging because he is the same yesterday today and forever.

The document is further divided into two parts. The first part which is the Church and Man’s vocation, is divided into four chapters. The second part is titled, some more urgent problems and is also subdivided into five chapters.

PART ONE

The Church and Man’s Vocation

The Church examines the human person as created in the image and likeness of God, putting all things under his feet. The Church through the document, acknowledges that God did not create humanity as a solitary being but in communication and partnership with other persons. Humanity is by nature a social being and through relationship with others, finds meaning with life and develop their potentials. Despite this communal spirit, the human has penchant for sin after being enticed by evil one. Humanity is further placed in a constant struggle to overcome the assaults of sin. In this struggle, the Lord came to free humanity (John 12:31). Humanity finds a higher calling and finds meaning in the light of God’s revelation.

The Dignity of the Human Person

1) Humanity as a being of both body and soul. Humanity is obliged to regard his body with dignity glorifying God and never allow the body give into evil inclinations. Through self-realization, the body is free from being led astray by false imaginations due to physical and social issues.

2) Humanity is endowed with the dignity of intelligence, truth and wisdom. Through the diligent use of talents, humanity has progressed in science, technology and arts. But sin weakens these capabilities the excellence of human freedom.

3) Through conscience humanity discovers a law which obliges him or her to obey God by doing good and avoiding evil. The conscience of humanity triggers the search for the truth and the right solution to many moral problems which arises both in the individual and from social relationships.

4) Humanity has the freewill but that should not be misunderstood for doing anything including what is evil. Freedom is defined by the document as the exceptional sign of Gods image in humanity. Through freedom, humanity is free from the slavery to passions, and pressing to make good choices.

5) The mystery of death. Humanity is not only tormented by the separation of the body but also the pain of ceasing to exist forever. The anguish of not being in the material life sets the mind into a state of unrest. Even with such unrest, our faith teaches us that God has created us such a way that we shall overcome death. That which is lost in death is gained entirely in the afterlife. We will be united with Christ and the saints who have gone before us.

The document looks at atheism, its kinds and its causes. We are created to be in communion with God (St Augustine). But unfortunately some have rejected this vital bond with God. Atheism is the outright denial of Gods existence. Such attitude according the document is caused by modern civilization. Christians are not exempt from the possible cause of the rise of atheism. These causes are the careless instruction about the faith, false teachings, failure in religious moral or social life, concealing instead of revealing the true nature of God. The document notes that such atheism could be systematic where humanity seeks autonomy than dependence on God at all. Humanity runs into an erroneous belief that the human person is the sole maker and in supreme control. Humanity’s search for economic emancipation has made humanity see religion as a clog against the attainment of that freedom. Societies with such a mentality end up becoming hostile to religion.

In response to such a flawed mentality, the Church in this document acknowledges that God does not oppose the dignity of humanity because it is grounded to perfection in God. In search for emancipation humanity is called to seek intimacy with God and share in God’s happiness. In the absence of such a search, it leads to a wounded humanity with a plethora of unanswered questions. The Church categorically rejects atheism and calls for unity amongst believers through dialogue in sincerity and prudence. Atheists should weigh the merits of the gospel of Christ with an open mind. The Church calls for a new humanity in Christ the New Man who calls us and has reconciled us to God, himself and one another.

Community of Humankind

1) Humanity by nature is intersubjective and interpersonal. God desires that humanity should form one family, dealing with each other in the spirit of love. This calls for the love of God and the love of neighbour (Romans 13:8-10, I John 4:20). The document calls for a more unified world. Through mutual service and dialogue, humanity develops talents and realizes his or her destiny.

2) It draws our attention to the dangers of socialism. Selfishness, and pride contaminates interdependence. Interdependence should gear towards the good of all. The fathers of the council call for mutual respect, and in extension, love for enemies, promoting equality for all not minding the race, tribe, class, society or religion. The document calls for the equal dignity of persons despite our diversities. The document calls for a transformation for a morality that is individualistic to a morality that promotes common good and solidarity

Humanity’s Activity in the Universe

1) The document acknowledges humanity’s activity in the universe through the reputable advancement of science, arts and technology. But the question remains where are all these headed? What is the goal of this collective human enterprise? The Church draws our attention to the moral implications of these enterprise. These advancements are meant to prolong the work of God’s creation. But if they are in contention or rivalry with God’s greatness and fulfilment of Gods design, it calls for concern.

2) Calls for a regulation of human activity. This regulation should be in harmonization with the authentic interests of the human race, in accordance with God’s will and design. There should be rightful autonomy to human activity which is void of exploitation and in accordance with the laws and values that are morally acceptable.

3) Humanity should respect the principles of truth, stability, and excellence that comes with nature of material being. Earthly affairs should be geared towards the design of God, the Conserver of all things. Once God is forgotten, creation losses its sight. The abuse of human activity is affected by sin which is seen in pride, inordinate self-love. Such sins should be erased and purified by the cross and resurrection of Christ which resonates in love. The fruits of our human activity should be respect for human dignity and true freedom.

Role of the Church in the Modern World

The document calls for mutual relationship between the Church and the modern world through:

1) Opening up to humanity the mystery of God the last end of humanity (His meaning, existence and innermost truth about God), raise the dignity of the human nature above fluctuating opinions which idolizes the human body.

2) Bringing to the knowledge of individuals the respect for the dignity of conscience, freedom of service of God and humanity, commending humanity to the charity of all, and proclamation of the rights of humanity.

3) The Church offers to society through the initiation of actions that benefits humanity especially works of mercy and similar undertakings. The Church offers to society through harnessing unity between communities of peoples and nations.

4) The Church also helps to foster truth, goodness, and justice in human institutions. We should know that in all our human struggle, the Lord is the goal of human history for he is the Alpha and the Omega (Revelation 22:12-13).

PART TWO

Some More Urgent Problems

The Dignity of Marriage and the Family

1) The Church establishes from the beginning of this chapter that the wellbeing of the human person both in human and Christian society is bound up with a healthy state and family life. Unfortunately, the dignity of the institution of marriage is marred with polygamy, the plague of divorce, so called free love, and similar blemishes. It is dishonoured by selfishness, hedonism, and unlawful contraceptive practices. This possibly may be as result of the economic, social, psychological and civil climate of today which has an effect on family life of today. All count on an anguish of the conscience. Despite these anguish in the conscience the Church maintains that the dignity and true nature of marriage is revealed in one way or another. To preserve and foster the dignity of marriage, the Church once again sheds more light on the dignity of marriage.

2) The document teaches that marriage is holy because this intimate partnership of life and love is established by God. The Lord endows this union with proper laws rooted in the contract of partners and irrevocable personal consent. These laws are divine and receives its stability in the eyes of the society for the good of partners and the society.

3) Spouses are fortified and consecrated through the grace of the sacrament to carry out their duties fulfilling the conjugal and family role in faith, hope and charity to the glory of God. Through exemplary lives parents, children and everyone under the family roof sets out the path of human training, holiness and salvation.

4) On married love, it is an affection rooted in the will and embraces the good of the whole person, enriches the sentiment of the spirit and physical expression. True married love leads the partners to a union of the human and divine, freely give themselves mutually, experience tenderness and action permeates their whole lives. Married love brings fruitfulness in marriage which entails the procreation and education of offspring.

5) Through procreation and the education of offspring, they are cooperating with the love of God the creator. They should tend to their fruits with a sense of responsibility and the formation of a correct conscience. In marriage there should be respect for human life especially in the determination of the number of children they intend to have. Owing to the situations of modern life, partners may decide to control their number of offspring, this should in ways that are morally acceptable and not resort to the taking of life through contraception and abortion.

6) The family is a school for enrichment by the practice of affectionate sharing of thoughts and deliberations. They should carry out the duties of marriage in mutual respect. The family becomes the place where different generations come together to grow wiser and harmonize individual rights in the society. Experts of different fields of endeavor should of value to the welfare of the family in a areas of births and fostering peace in the family.

Proper Developments of Culture

This chapter examines the emerging culture in the modern world.

1) Culture is a medium through which humanity can achieve the fullness of the truth. Culture according to this document, are those things which refines and develops man’s diverse mental and physical endowments. Culture is historical, social, and ethnological. It is pluralistic and dynamic. Owing to its pluralism there are new forms of living today as a result of tremendous expansion of the natural and human sciences and the advancements in technology. The pattern of life has greatly changed this occasioned by urbanization, industrialization and other factors influencing community living. These have given birth to new patterns of thinking which has greatly shaped our culture. In view of this changing reality, the Church notes that humanity is the author. This is because humanity is the moulder of community culture.

2) The Church calls for a sense of moral maturity in the face of this autonomy and responsibilities. The Council Fathers calls on us to respond to changes positively, to build a culture rooted in truth and justice. The dynamism of our culture has placed humanity with the task engaging in genuine and fruitful dialogue between communities without overthrowing the traditional wisdom and endangering the character proper to each people. To avoid these difficulty, the document states some principles which are proper to cultural development.

3) There should be a synergy between faith and culture. The knowledge and advancement in culture should aid humanity in the realization of the truth that all was made possible by God who is seen as the master craftsman. Through grace humanity should realize that God is the true light that enlightens humanity. The modern culture should be the medium of spreading the good news which is the message of salvation. The Church through entering into communion with different culture, can enrich both the faith and culture by fostering the massage of salvation. Through this Church continually renews the life and culture of a fallen humanity. It removes the error which flows from the attraction of sin. True faith elevates and purifies the morality of the people. To achieve this there should proper harmony which entails encouraging the human spirit to develop its faculties of wonder, contemplation, judgements, and cultivating a religious, moral and social sense.

4) Also, there is the need to promote rightful freedom of development and legitimate possibility for autonomy according to its own principles. This freedom should not be violated, so long as the freedom both particular and universal are safeguarded within the limits of common good. It calls for the creation for a favourable environment that is fosters the development of culture without prejudice to the minority groups in the society. We should avoid the distortion of culture through exploitation by political and economic forces.

5) The document also mentions some urgent duties by Christians with regard to culture. These include, the recognitions of everyone’s right to culture and its implementation. This is to ensure the right of every human in harmony with the dignity of the human person, without distinction of race, sex, nation, religion and social circumstances. The second duty is cultural education. There is a need for a cultural education which promotes the values of the intellect, will, conscience and brotherhood. The cradle of such cultural education comes from the family. It is further promoted through tourism to enrich the mind and understand others, exercise and sports, which harmonizes relations between men of different classes, countries and races.

6) Lastly is the harmony between culture and Christian formation. Such a harmony stimulates a deeper understanding of the faith. Theologians have been tasked to seek more efficient ways of presenting their teaching to modern humanity. In pastoral care, sufficient use should be made, not only of theological principles, but of findings of secular sciences, especially psychology and sociology. This will bring the faithful to a purer and mature living of the faith. Literature and art gives expression to human nature, the problems and experiences in efforts to discover humanity. Efforts should be made to make artists feel that are understood by the Church in their artistic work and encourage them to enter into happier relations with the Christian community.

Economic and Social Life

According to the document, some characteristics of economic life today include economic development geared towards the service of humanity taking into cognizance material needs, intellectual, moral and spiritual religious life of humanity not minding the race, or group.

1) Economic development in human direction should not be left in the hands few individuals or groups possessing so much economic power or political might. All nations should be part and parcel of economic decision making. All citizens should know that they have the right and duty to contribute to the genuine progress of their own community and it must be recognized by civil authority (principle of subsidiarity). The resources towards economic good should be channeled towards the common good. There should be co-responsibility in enterprise and in the economic system.

2) Workers have rights to form themselves into associations which truly represents them to cooperatively organize economic life properly without the risk of reprisal. At the events of socio-economic disputes, they should strive to arrive at peaceful settlements. Strikes are permissible in times defense for workers to mount pressure on authorities to demand their rights. Earthly goods are destined for all humanity. This gives room for private ownership of properties through legitimate means of hard work. Humanity has the right to invest. Investment and money should be channeled in a way that it is beneficial to also developing countries. Reforms are called for to ensure the generation of income, working conditions improved, security employment assured, and personal incentives to work encouraged and estates given those who can make them productive. Let all economic activities be geared towards loyalty to Christ and his gospel.

The Political Community

The transformation in the modern world has given rise to an eagerness for many countries to establish politico-juridical order in which the rights of persons in public life is better protected.

1) The rights of persons, is the yardstick for active participation of citizens in public life and administration either individually or collectively. Political communities should be formed for the sole purpose of the broader implementation of the common good. Political communities should be formed based on the moral force of freedom and responsibility. They should belong to an order established by God.

2) Citizens are bound in conscience to obey the juridical order legitimately established. They should do what is objectively demanded by the law for the common good. They should defend their rights in times of abuses of authorities within the limits of the natural law and the law of the gospel.

3) The document calls on all to active participate in public life. This entails establishment of juridical foundations that enables citizens to participate in public affairs, determining the terms and reference of public bodies and election of political leaders through voting. Those who participate in public life are to produce favourable results while in office.

4) Totalitarianism or dictatorship of those in public office is inhuman. There should be a spirit of patriotism amongst citizens. Political parties must support what is in the interest of common good. Citizens must combat injustice and oppression, arbitrary domination and intolerance by individuals or political parties and do so with integrity and wisdom. There should be a synergy between the political community and the Church, The Church by her competency and role is not identified with any political community or system. The contributes her role by the spread of justice and charity amongst nations. The should encourage political freedom and responsibility of citizens.

Fostering Peace and Establishment of a Community of Nations

The world is already challenged by the plague of the acute hardships and anxiety resulting from the ravages of war and threats of war.

1) This document calls all of humanity to advance towards the promotion of true peace with renewed vigour. The Fathers of the Council view peace as the maintenance of the balance of power between opposing forces. It is the effect of righteousness (Is 32:15). Peace will be achieved through the constant control of passion and unceasing vigilance by unlawful authority. Peace on earth should flow from the practice of fraternal love of ones neighbour. Christians are called to speak the truth in love and join peace loving people in pleading for peace. Nations are called to beat our swords in to ploughshares and spears into pruning hooks…(Is 2:4). We can avoid war through curbing the savagery of war (imposition of dominance through war and superior fire power without recourse to self-defense by inferior nations),

2) We should discourage the needless production of arms for sake of war and arms race just for the wreckage of havoc on humanity. The Church call on Bishops all over the world to meet with leaders and encourage them to desist from such ambitions, reminding them of their responsibilities before God and humanity. The document calls for a global action to prevent war ensuring security for all, regard for justice and respect for rule of law. All must work to put an end to arms race.

3) Nations are called to put aside Nationalistic selfishness, hatred, racism and uncompromising hostilities. There is need for re- education and reorientation of the youth and people who mould public opinion. To promote a peaceful world, humanity must root out the cause of discord which is injustice. Humanity should erase excessive economic inequalities. Such wars happen due to a deeper level of envy, distrust, pride, envy and other selfish passions. International organizations and the church should ensure they do all it takes alleviate the enormity of human misery through wars.

4) International organizations should provide welfare especially for refugees of war. The document suggests that international communities should cooperate in economic matters by following some norms. These include developing the human person though the utilization of native resources and not only foreign aid, establishment of worldwide cooperation so that stronger nations will cater for the weaker nations, international cooperations should stimulate development with fairness and efficacy through the use of the resources set aside for the purpose

5) The Church plays a key role in aiding the international communities to achieve these goals. Individual and local churches are called to uphold the dignity of the human person through the practice of universal love.

6) The document calls for a dialogue between all of humanity. This will enable the fulfilment of a world built up after the mind of Christ in the light of the gospel (John 13:35) who is the alpha and the omega. This dialogue extends to those who are not within our fold which includes the unbelievers.

This document shows that it is still very relevant in our time, despite its existence for over fifty years. The Holy Father, Pope Francis marks the year 2024 as a year of Prayer, and all are encouraged to key in. The monastic practice of working and praying in line with the Rule of Saint Benedict is relevant to the document Gaudium et Spes. As we go on bended knees in prayer to God in 2024 and beyond, we should also go on working to accomplish the tasks place on us by Fathers of the Council. For to work is to pray.