P
poche
Guest
It is conceivable but not likely.
From Vatican II:898 "By reason of their special vocation it belongs to the laity to seek the kingdom of God by engaging in temporal affairs and directing them according to God’s will. . . . It pertains to them in a special way so to illuminate and order all temporal things with which they are closely associated that these may always be effected and grow according to Christ and may be to the glory of the Creator and Redeemer."431
899 The initiative of lay Christians is necessary especially when the matter involves discovering or inventing the means for permeating social, political, and economic realities with the demands of Christian doctrine and life. This initiative is a normal element of the life of the Church:
Pastoral ConstitutionThe apostolate in the social milieu, that is, the effort to infuse a Christian spirit into the mentality, customs, laws, and structures of the community in which one lives, is so much the duty and responsibility of the laity that it can never be performed properly by others.
Laymen should also know that it is generally the function of their well-formed Christian conscience to see that the divine law is inscribed in the life of the earthly city;
Just wanted comment on this statement. The Catholic concept of religious liberty has to do with man’s responsibility “freely to assent to the divine truth which transcends the temporal order” (CCC 2106), that is, it has to do with the free act of faith. The civil power cannot coerce this act. However, since this freedom is exercised in society and has the potential to harm others, like other “rights” its public expression can be limited. From the CCC:The Catholic Church believes in freedom of religion. A theocracy would inevitably abridge freedom of religion.
Note, the analysis of the limits needed for the common good cannot be “positivist” (they must be based on objective truth, including revealed truth), and they cannot be “naturalist” (that is, they must take into account man’s supernatural good). The common good includes both man’s temporal and spiritual prosperity (cf. CCC 1925). In the words of St. John XXIII (Pacem in Terris 59)2109 The right to religious liberty can of itself be neither unlimited nor limited only by a “public order” conceived in a positivist or naturalist manner.39 The “due limits” which are inherent in it must be determined for each social situation by political prudence, according to the requirements of the common good, and ratified by the civil authority in accordance with "legal principles which are in conformity with the objective moral order."40
In order to properly determine what limits are necessary and just, and what are not, it is important for public authority to be inspired by the true religion–otherwise we get the abuses we see in Liberalism and Communism, fundamentalist Islamic societies, etc. (clearly, due to sin, no public authority or society will be perfect). From the CCC: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.(44)
2244 Every institution is inspired, at least implicitly, by a vision of man and his destiny, from which it derives the point of reference for its judgment, its hierarchy of values, its line of conduct. Most societies have formed their institutions in the recognition of a certain preeminence of man over things. Only the divinely revealed religion has clearly recognized man’s origin and destiny in God, the Creator and Redeemer. The Church invites political authorities to measure their judgments and decisions against this inspired truth about God and man:
Societies not recognizing this vision or rejecting it in the name of their independence from God are brought to seek their criteria and goal in themselves or to borrow them from some ideology. Since they do not admit that one can defend an objective criterion of good and evil, they arrogate to themselves an explicit or implicit totalitarian power over man and his destiny, as history shows.51
I agree. I think the number of bad popes is a bit higher than that (maybe 10/12) but by far, our popes have been decent men.3 out of what, 266? C’mon man.
I hadn’t read through the entire thread before I ventured in but I suspect this will turn into an upsetting thread and I’ll say things that will earn me PMS from the moderators so I’m bowing out. Still, your claims that a religion so involved in education, healthcare, and service to the poor in the past several hundred years, as you put it, is “all about” “guilt at all cost,” is untrue.Sigh, everything’s immoral if you look at it right. Kind of what Catholicism has been all about for the last few centuries: guilt at all cost.