AAS 80 - La Santa Sede

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550 Acta Apostolicae Sedis - Commentarium Officiale que sunt — multi nempe parum vel nihil possidentes —, qui, cum et simplicibus bonis careant necessariis, praecipuam ho minum vocationem persequi nequeant. Malum non in « rerum possessione » ut tari est positum, sed in modo sibi habendi res, nullo habitu respectu qualitatis et sani ordinis bonorum, quae possidentur; cuiusmodi genus et ordo ex eo procedunt, quod ipsa bona promptusque eorum usus subsunt « essentiae », quae dicitur, hominis eiusque verae certaeque vocationi. Ita igitur, cum quam plurimis orbis terrarum incolis liber usus bonorum ad « vivendum » necessariorum sit suppeditan di, demonstratum habetur progressionem hominis neces sarium modum oeconomicum prae se ferre, attamen non hoc uno terminari modo. Accidit enim ut progressio ita circum scripta in perniciem iis vertat, quibus favere velimus. Proprietates « progressionis » hominum perfectae seu « hu manioris », quae, necessitatibus concedens oeconomicis, se su stentet veraeque par sit substantiae vocationis viri ac mulieris, ab ipso Paulo PP. VI descriptae sunt. 53 29. Progressio non tantummodo oeconomica aestimatur ac dirigitur secundum naturam et vocationem hominis ad omnem rationem perpensi, seu etiam in eius animi partibus. Qui sine dubio bonis indiget creatis rebusque machinali industria perfectis, quae frequenti augetur profectu scientiarum et ar tium technicarum. Semper autem novus usus bonorum cor poreorum, dum necessitatibus subvenit, novos etiam aperit prospectus. Periculum pravi consumendarum rerum usus at que supervenientes artificiosae necessitates haudquaquam ob stare debent aestimationi et usui novorum bonorum et opum, quae in promptu nobis sunt; quin etiam habenda sunt tam quam donum Dei, necnon responsum humanae vocationi, quae in Christo plene perficitur. 53 Cfr. Litt. Enc. Populorum Progressio, 20-21: I.c, pp. 267 s.
Acta Ioannis Pauli Pp. II 551 Ad veram tamen hominis progressionem ut perveniatur, necesse est ne illae animi partes neglegantur, in quibus pro pria ipsius hominis consistit natura, quem scilicet creavit Deus ad imaginem et similitudinem suam (cfr. Gen 1, 26). Natura corporea et spiritalis, cuius imago ex altera Genesis narratio- ne (2, 7) duobus efficitur elementis : terra, qua Deus format corpus hominis, atque spiritu vitae, quem ei ipse inhalât. Ita homo aliquam habet similitudinem cum ceteris crea- turis: ipse invitatur ad commoditatem ex iis percipiendam, ad curamque earum agendam atque, sicut ipsa in Genesi nar rantur res (ibid., 2, 15), in horto collocatur ut colat atque tueatur, idemque constituitur supra omnia animantia, quae Deus in eius potestate posuit (ibid., 1, 26). Uno vero eodemque tempore homo manere debet Dei voluntati subditus, qui in usu ac potestate rerum limites imponit ei (ibid., 2, 16-17), quem admodum immortalitatem ei promittit (ibid., 2, 9; Sap 2, 23). Homo igitur, cum sit imago Dei, et aliquam cum eo si militudinem habet. Secundum eiusmodi doctrinae principia progressio hominis nequit tantummodo consistere in usu et in potestate et omni moda in possessione bonorum creatorum necnon rerum arti bus et artificiis hominis perfectarum, sed potius in subicienda possessione, potestate, tractatione rerum sub similitudinem hominis cum Deo et sub eius vocationem ad immortalitatem assequendam. En transcendens veritas hominis, quae videtur inde a principio pariter a viro ac muliere participari (cfr. Gen 1, 27), quae proinde sociale est fundamentum. 30. Itaque secundum Sacram Scripturam notio progressio nis non est solum « laica » vel « profana », sed etiam videtur in suo etiam pondere sociali-oeconomico quaedam huius aetatis locutio ad aliquam praecipuam designandam proprietatem vo cationis hominis. Nam neque immobilis neque staticus, ut ita dicatur, crea-
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II INDEX DOCUMENTORUM CHRONOLOGICO
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A Ablewicz G., 1815. Aboudou S., 10
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OCTOGESIMUM VOLUMEN COMMENTARII OFF
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AAS 80 - La Santa Sede

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