"Civil authorities have particular responsibilities in this field because of the common good.... It is for the civil authority ... to defend and safeguard a true and just freedom of information." 287 By promulgating laws and overseeing their application, public authorities should ensure that "public morality and social progress are not gravely endangered" through misuse of the media. 288 Civil authorities should punish any violation of the Rights of individuals to their reputation and privacy. They should give timely and reliable reports concerning the general good or respond to the well-founded concerns of the people. Nothing can justify recourse to disinformation for manipulating public opinion through the media. Interventions by public authority should avoid injuring the freedom of individuals or groups.

A child is not something owed to one, but is a gift. the "supreme gift of marriage" is a human person. A child may not be considered a piece of property, an idea to which an alleged "right to a child" would lead. In this area, only the child possesses genuine Rights: the right "to be the fruit of the specific act of the conjugal love of his parents," and "the right to be Respected as a person from the moment of his conception." 169

Research aimed at reducing human sterility is to be encouraged, on condition that it is placed "at the service of the human person, of his inalienable Rights, and his true and integral good according to the design and will of God." 165

Chastity represents an eminently personal task; it also involves a cultural effort, for there is "an interdependence between personal betterment and the improvement of Society." 130 Chastity presupposes Respect for the Rights of the person, in particular the right to receive information and an education that respect the moral and spiritual dimensions of human life.

Those who renounce violence and bloodshed and, in order to safeguard human Rights, make use of those means of defense available to the weakest, bear witness to evangelical charity, provided they do so without harming the rights and obligations of other men and societies. They bear legitimate witness to the gravity of the physical and moral risks of recourse to violence, with all its destruction and death. 103

In times past, cruel practices were commonly used by legitimate governments to maintain law and order, often without protest from the Pastors of the Church, who themselves adopted in their own tribunals the prescriptions of Roman law concerning torture. Regrettable as these facts are, the Church always taught the duty of clemency and mercy. She forbade clerics to shed blood. In recent times it has become evident that these cruel practices were neither necessary for public order, nor in conformity with the legitimate Rights of the human person. On the contrary, these practices led to ones even more degrading. It is necessary to work for their abolition. We must pray for the victims and their tormentors.

It is an illusion to claim moral neutrality in scientific research and its applications. On the other hand, guiding principles cannot be inferred from simple technical efficiency, or from the usefulness accruing to some at the expense of others or, even worse, from prevailing ideologies. Science and technology by their very nature require unconditional Respect for Fundamental moral criteria. They must be at the service of the human person, of his inalienable Rights, of his true and integral good, in conformity with the plan and the will of God.

The State's effort to contain the spread of behaviors injurious to human Rights and the Fundamental rules of civil coexistence corresponds to the requirement of watching over the common good. Legitimate public authority has the right and duty to inflict penalties commensurate with the gravity of the crime. the primary scope of the penalty is to redress the disorder caused by the offense. When his punishment is voluntarily accepted by the offender, it takes on the value of expiation. Moreover, punishment, in addition to preserving public order and the safety of persons, has a medicinal scope: as far as possible it should contribute to the correction of the offender. 67

Adultery is an inJustice. He who commits adultery fails in his commitment. He does injury to the sign of the covenant which the marriage bond is, transgresses the Rights of the other spouse, and undermines the institution of marriage by breaking the contract on which it is based. He compromises the good of human generation and the welfare of children who need their parents' stable union.

The separation of spouses while maintaining the marriage bond can be legitimate in certain cases provided for by canon law. 176 If civil divorce remains the only possible way of ensuring certain legal Rights, the care of the children, or the protection of inheritance, it can be tolerated and does not constitute a moral offense.

In economic matters, Respect for human Dignity Requires the practice of the virtue of temperance, so as to moderate attachment to this world's goods; the practice of the virtue of Justice, to preserve our neighbor's Rights and render him what is his due; and the practice of solidarity, in accordance with the golden rule and in keeping with the generosity of the Lord, who "though he was rich, yet for your sake . . . became poor so that by his poverty, you might become rich." 189

Everyone should observe an appropriate reserve concerning persons' private lives. Those in charge of communications should maintain a fair balance between the requirements of the common good and Respect for individual Rights. Interference by the media in the private lives of persons engaged in political or public activity is to be condemned to the extent that it infringes upon their privacy and freedom.

The responsibility of the state. "Economic activity, especially the activity of a market economy, cannot be conducted in an institutional, juridical, or political vacuum. On the contrary, it presupposes sure guarantees of individual freedom and private property, as well as a stable currency and efficient public services. Hence the principal task of the state is to guarantee this security, so that those who work and produce can enjoy the fruits of their labors and thus feel encouraged to work efficiently and honestly.... Another task of the state is that of overseeing and directing the exercise of human Rights in the economic sector. However, primary responsibility in this area belongs not to the state but to individuals and to the various groups and associations which make up Society." 216

Economic life brings into play different interests, often opposed to one another. This explains why the conflicts that characterize it arise. 215 Efforts should be made to reduce these conflicts by negotiation that Respects the Rights and duties of each social partner: those responsible for business enterprises, representatives of wage - earners (for example, trade unions), and public authorities when appropriate.

A theory that makes profit the exclusive norm and ultimate end of economic activity is morally unacceptable. the disordered desire for money cannot but produce perverse effects. It is one of the causes of the many conflicts which disturb the social order. 203 A system that "subordinates the basic Rights of individuals and of groups to the collective organization of production" is contrary to human Dignity. 204 Every practice that reduces persons to nothing more than a means of profit enslaves man, leads to idolizing money, and contributes to the spread of atheism. "You cannot serve God and mammon." 205

The Church makes a moral judgment about economic and social matters, "when the Fundamental Rights of the person or the salvation of souls Requires it." 199 In the moral order she bears a mission distinct from that of political authorities: the Church is concerned with the temporal aspects of the common good because they are ordered to the sovereign Good, our ultimate end. She strives to inspire right attitudes with Respect to earthly goods and in socio-economic relationships.

The seventh commandment forbids acts or enterprises that for any reason - selfish or ideological, commercial, or totalitarian - lead to the enslavement of human beings, to their being bought, sold and exchanged like merchandise, in disregard for their personal Dignity. It is a sin against the dignity of persons and their Fundamental Rights to reduce them by violence to their productive value or to a source of profit. St. Paul directed a Christian master to treat his Christian slave "no longer as a slave but more than a slave, as a beloved brother, . . . both in the flesh and in the Lord." 193

Contracts are subject to commutative Justice which regulates exchanges between persons in accordance with a strict Respect for their Rights. Commutative justice obliges strictly; it Requires safeguarding property rights, paying debts, and fulfilling obligations freely contracted. Without commutative justice, no other form of justice is possible.

It is a part of the Church's mission "to pass moral judgments even in matters related to politics, whenever the Fundamental Rights of man or the salvation of souls Requires it. the means, the only means, she may use are those which are in accord with the Gospel and the welfare of all men according to the diversity of times and circumstances." 53

Armed resistance to oppression by political authority is not legitimate, unless all the following conditions are met: 1) there is certain, grave, and prolonged violation of Fundamental Rights; 2) all other means of redress have been exhausted; 3) such resistance will not provoke worse disorders; 4) there is well-founded hope of success; and 5) it is impossible reasonably to foresee any better solution.

The citizen is obliged in conscience not to follow the directives of civil authorities when they are contrary to the demands of the moral order, to the Fundamental Rights of persons or the teachings of the Gospel. Refusing obedience to civil authorities, when their demands are contrary to those of an upright conscience, finds its justification in the distinction between serving God and serving the political community. "Render therefore to Caesar the things that are Caesar's, and to God the things that are God's." 48 "We must obey God rather than men": 49

First, the common good presupposes Respect for the person as such. In the name of the common good, public authorities are bound to respect the Fundamental and inalienable Rights of the human person. Society should permit each of its members to fulfill his vocation. In particular, the common good resides in the conditions for the exercise of the natural freedoms indispensable for the development of the human vocation, such as "the right to act according to a sound norm of conscience and to safeguard . . . privacy, and rightful freedom also in matters of religion." 27

If authority belongs to the order established by God, "the choice of the political regime and the appointment of rulers are left to the free decision of the citizens." 20 The diversity of political regimes is morally acceptable, provided they serve the legitimate good of the communities that adopt them. Regimes whose nature is contrary to the natural law, to the public order, and to the Fundamental Rights of persons cannot achieve the common good of the nations on which they have been imposed.

Without the help of grace, men would not know how "to discern the often narrow path between the cowardice which gives in to evil, and the violence which under the illusion of fighting evil only makes it worse." 13 This is the path of charity, that is, of the love of God and of neighbor. Charity is the greatest social commandment. It Respects others and their Rights. It Requires the practice of Justice, and it alone makes us capable of it. Charity inspires a life of self-giving: "Whoever seeks to gain his life will lose it, but whoever loses his life will preserve it." 14

Certain societies, such as the family and the state, correspond more directly to the nature of man; they are necessary to him. To promote the participation of the greatest number in the life of a Society, the creation of voluntary associations and institutions must be encouraged "on both national and international levels, which relate to economic and social goals, to cultural and recreational activities, to sport, to various professions, and to political affairs." 5 This "socialization" also expresses the natural tendency for human beings to associate with one another for the sake of attaining objectives that exceed individual capacities. It develops the qualities of the person, especially the sense of initiative and responsibility, and helps guarantee his Rights. 6

Justice is the moral virtue that consists in the constant and firm will to give their due to God and neighbor. Justice toward God is called the "virtue of religion." Justice toward men disposes one to Respect the Rights of each and to establish in human relationships the harmony that promotes equity with regard to persons and to the common good. the just man, often mentioned in the Sacred Scriptures, is distinguished by habitual right thinking and the uprightness of his conduct toward his neighbor. "You shall not be partial to the poor or defer to the great, but in righteousness shall you judge your neighbor." 68 "Masters, treat your slaves justly and fairly, knowing that you also have a Master in heaven." 69

This is the reason why the Church normally Requires that the faithful contract marriage according to the ecclesiastical form. Several reasons converge to explain this requirement: 132 - Sacramental marriage is a liturgical act. It is therefore appropriate that it should be celebrated in the public liturgy of the Church; - Marriage introduces one into an ecclesial order, and creates Rights and duties in the Church between the spouses and towards their children; - Since marriage is a state of life in the Church, certainty about it is necessary (hence the obligation to have witnesses); - the public character of the consent protects the "I do" once given and helps the spouses remain faithful to it.

Having become a member of the Church, the person baptized belongs no longer to himself, but to him who died and rose for us. 75 From now on, he is called to be subject to others, to serve them in the communion of the Church, and to "obey and submit" to the Church's leaders, 76 holding them in Respect and affection. 77 Just as Baptism is the source of responsibilities and duties, the baptized person also enjoys Rights within the Church: to receive the sacraments, to be nourished with the Word of God and to be sustained by the other spiritual helps of the Church. 78

Respect for the human person entails respect for the Rights that flow from his Dignity as a creature. These rights are prior to Society and must be recognized by it. They are the basis of the moral legitimacy of every authority: by flouting them, or refusing to recognize them in its positive legislation, a society undermines its own moral legitimacy. 36 If it does not respect them, authority can rely only on force or violence to obtain obedience from its subjects. It is the Church's role to remind men of good will of these rights and to distinguish them from unwarranted or false claims.

The equality of men rests essentially on their Dignity as persons and the Rights that flow from it:

Political authorities are obliged to Respect the Fundamental Rights of the human person. They will dispense Justice humanely by respecting the rights of everyone, especially of families and the disadvantaged. The political rights attached to citizenship can and should be granted according to the requirements of the common good. They cannot be suspended by public authorities without legitimate and proportionate reasons. Political rights are meant to be exercised for the common good of the nation and the human community.

Human communities are made up of persons. Governing them well is not limited to guaranteeing Rights and fulfilling duties such as honoring contracts. Right relations between employers and employees, between those who govern and citizens, presuppose a natural good will in keeping with the Dignity of human persons concerned for Justice and fraternity.

In creating man and woman, God instituted the human family and endowed it with its Fundamental constitution. Its members are persons equal in Dignity. For the common good of its members and of Society, the family necessarily has manifold responsibilities, Rights, and duties.

Those Christians who have leisure should be mindful of their brethren who have the same needs and the same Rights, yet cannot rest from work because of poverty and misery. Sunday is traditionally consecrated by Christian piety to good works and humble service of the sick, the infirm, and the elderly. Christians will also sanctify Sunday by devoting time and care to their families and relatives, often difficult to do on other days of the week. Sunday is a time for reflection, silence, cultivation of the mind, and meditation which furthers the growth of the Christian interior life.

The Church, the "pillar and bulwark of the truth," "has received this solemn command of Christ from the apostles to announce the saving truth." 74 "To the Church belongs the right always and everywhere to announce moral principles, including those pertaining to the social order, and to make judgments on any human affairs to the extent that they are required by the Fundamental Rights of the human person or the salvation of souls." 75

The natural law, present in the heart of each man and established by reason, is universal in its precepts and its authority extends to all men. It expresses the Dignity of the person and determines the basis for his Fundamental Rights and duties:

The faithful should "distinguish carefully between the Rights and the duties which they have as belonging to the Church and those which fall to them as members of the human Society. They will strive to unite the two harmoniously, remembering that in every temporal affair they are to be guided by a Christian conscience, since no human activity, even of the temporal order, can be withdrawn from God's dominion." 451