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Bonifati Vorontsov
Bonifati Vorontsov

National Building Code Philippines Pdf Free !NEW! 209



3. In the present text we can see the importance of moral values, founded on the natural law written on every human conscience; every human conscience is hence obliged to recognize and respect this law. Humanity today seeks greater justice in dealing with the vast phenomenon of globalization; it has a keen concern for ecology and a correct management of public affairs; it senses the need to safeguard national consciences, without losing sight however of the path of law and the awareness of the unity of the human family. The world of work, profoundly changed by the advances of modern technology, reveals extraordinary levels of quality, but unfortunately it must also acknowledge new forms of instability, exploitation and even slavery within the very societies that are considered affluent. In different areas of the planet the level of well-being continues to grow, but there is also a dangerous increase in the numbers of those who are becoming poor, and, for various reasons, the gap between less developed and rich countries is widening. The free market, an economic process with positive aspects, is nonetheless showing its limitations. On the other hand, the preferential love for the poor represents a fundamental choice for the Church, and she proposes it to all people of good will.




national building code philippines pdf free 209


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As the Gospel reverberates by means of the Church in the today of men and women[81], this social doctrine is a word that brings freedom. This means that it has the effectiveness of truth and grace that comes from the Spirit of God, who penetrates hearts, predisposing them to thoughts and designs of love, justice, freedom and peace. Evangelizing the social sector, then, means infusing into the human heart the power of meaning and freedom found in the Gospel, in order to promote a society befitting mankind because it befits Christ: it means building a city of man that is more human because it is in greater conformity with the Kingdom of God.


91. At the beginning of the 1930s, following the grave economic crisis of 1929, Pope Pius XI published the Encyclical Quadragesimo Anno[152], commemorating the fortieth anniversary of Rerum Novarum. The Pope reread the past in the light of the economic and social situation in which the expansion of the influence of financial groups, both nationally and internationally, was added to the effects of industrialization. It was the post-war period, during which totalitarian regimes were being imposed in Europe even as the class struggle was becoming more bitter. The Encyclical warns about the failure to respect the freedom to form associations and stresses the principles of solidarity and cooperation in order to overcome social contradictions. The relationships between capital and labour must be characterized by cooperation[153].


250. In order to protect this relationship between family and work, an element that must be appreciated and safeguarded is that of a family wage, a wage sufficient to maintain a family and allow it to live decently[564]. Such a wage must also allow for savings that will permit the acquisition of property as a guarantee of freedom. The right to property is closely connected with the existence of families, which protect themselves from need thanks also to savings and to the building up of family property[565]. There can be several different ways to make a family wage a concrete reality. Various forms of important social provisions help to bring it about, for example, family subsidies and other contributions for dependent family members, and also remuneration for the domestic work done in the home by one of the parents[566].


The Church therefore seeks: freedom of expression, teaching and evangelization; freedom of public worship; freedom of organization and of her own internal government; freedom of selecting, educating, naming and transferring her ministers; freedom for constructing religious buildings; freedom to acquire and possess sufficient goods for her activity; and freedom to form associations not only for religious purposes but also for educational, cultural, health care and charitable purposes.[872]


433. The centrality of the human person and the natural inclination of persons and peoples to establish relationships among themselves are the fundamental elements for building a true international community, the ordering of which must aim at guaranteeing the effective universal common good.[880] Despite the widespread aspiration to build an authentic international community, the unity of the human family is not yet becoming a reality. This is due to obstacles originating in materialistic and nationalistic ideologies that contradict the values of the person integrally considered in all his various dimensions, material and spiritual, individual and community. In particular, any theory or form whatsoever of racism and racial discrimination is morally unacceptable.[881]


The coexistence among nations is based on the same values that should guide relations among human beings: truth, justice, active solidarity and freedom.[882] The Church's teaching, with regard to the constitutive principles of the international community, requires that relations among peoples and political communities be justly regulated according to the principles of reason, equity, law and negotiation, excluding recourse to violence and war, as well as to forms of discrimination, intimidation and deceit.[883]


435. The Magisterium recognizes the importance of national sovereignty, understood above all as an expression of the freedom that must govern relations between States.[889] Sovereignty represents the subjectivity [890] of a nation, in the political, economic, social and even cultural sense. The cultural dimension takes on particular importance as a source of strength in resisting acts of aggression or forms of domination that have repercussions on a country's freedom. Culture constitutes the guarantee for the preservation of the identity of a people and expresses and promotes its spiritual sovereignty.[891]


Not only does the Charter of the United Nations ban recourse to force, but it rejects even the threat to use force.[903] This provision arose from the tragic experience of the Second World War. During that conflict the Magisterium did not fail to identify certain indispensable factors for building a renewed international order: the freedom and territorial integrity of each nation, defence of the rights of minorities, an equitable sharing of the earth's resources, the rejection of war and an effective plan of disarmament, fidelity to agreements undertaken and an end to religious persecution.[904 ]


502. The requirements of legitimate defence justify the existence in States of armed forces, the activity of which should be at the service of peace. Those who defend the security and freedom of a country, in such a spirit, make an authentic contribution to peace.[1054] Everyone who serves in the armed forces is concretely called to defend good, truth and justice in the world. Many are those who, in such circumstances, have sacrificed their lives for these values and in defence of innocent lives. Very significant in this regard is the increasing number of military personnel serving in multinational forces on humanitarian or peace-keeping missions promoted by the United Nations.[1055]


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