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Let us therefore not suppose that public authorities are exempt from this search for honesty. Quite the contrary, they, as well as other public servants, are called to rise to the demands of public service in the exercise of honesty and justice, both in acts and in attitudes, especially concerning the common good. The Catholic faith teaches that public authorities are subject to the civil community and are to subordinate their judgments to its common good[1190]. Therefore, they must not only avoid any element of discordant preference, but are also required to see that their judgments are consistent with and do not exclude the good of the common good. They are to provide just and clear criteria for governing, in accordance with the regulations established by the state, when these are a matter of public law. Finally, they must avoid any abuse of their position, especially such as implies the exercise of power in a way that suppresses or controls others.
Moreover, unions and other associations of workers must act in a proactive, far-sighted manner to ensure the coordination of the various sectors of work and of the economic and social body and to promote an integral concern for the social dimension of working life. They must take an active part in contributing to the development of the social dialogue[673] and in helping the various social forces to find effective solutions to the problems posed by the economy and the social order.
Family & Work in a Lifelong Perspective is, in our opinion, an excellent example of the relationship between a moral doctrine and human experience. A sustained comparison of the theory developed from this book with our professional experience shows how clear the moral doctrine is, and how it conveys intuitive understanding of aspects of the family that for long years we had worked with daily. Many elements of the book are directly relevant to our professional activity.
386. The State has the right to use legitimately its police and judiciary powers in order to defend its people’s health, safety, rights and freedoms as they are guaranteed by the Constitution, or to ensure that public order is maintained and peace and tranquillity are safeguarded. Indeed, the dignity of persons belongs to the inviolable deposit of the common good. On account of this, everyone has the right to be protected from unjust attacks on his physical integrity, and to be free from the violation of his possessions, dignity and honor. Peace, public tranquillity and the protection of the physical and moral integrity of the citizen are so many conditions essential to the thriving and the development of a community. Furthermore, the State has the duty to ensure the physical and intellectual development of its citizens by promoting the conditions favourable to education. The Church’s social doctrine considers the freedom of education of paramount importance in the global interpretation of her faith, and considers the education of the family to be an essential instrument to help make human beings truly responsible for one another and for the whole of society. The Church thus proposes as a fundamental element of a well-ordered educational system a proper teaching of families and the importance of the family for the proper formation of the individual
200. The right to development cannot be pursued in a way that infringes the right to life, which is a right in itself, in a material manner, or through any form of exploitation [61] of other persons or natural resources. In any case, however, the right to development can never be used as an argument to justify practices that offend human dignity. For example, the right to development cannot serve as an argument to legitimise racism or discrimination on the grounds of ethnicity or social origin, or the abuse of human rights. For all these forms of discrimination the human community has a common duty to condemn them, even if some of them are committed by its own members, and particularly by persons in positions of power and responsibility. Of course, it is possible to argue for the right to development in countries not yet able to defend their freedom and rights fully and in a sound and effective manner, in this case for the purpose of supporting indispensable help to them, though not for purposes of exploiting them, for example, through material or financial assistance, or for other unilateral measures. This will take place within a framework of worldwide solidarity and co-operation.
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