At the beginning of 1960s in Europe unleashed the sexual revolution, whose ideology reduced family to a human association with immanent purpose. The article of Isidor Chinez presents the dangers that attacked family’s integrity and the morality of the relations between spouses. Humanae vitae, in continuity with the Second Council of Vatican, proposes an integral vision of the human beings, marking the double value of the married relation, the responsible paternity, and the necessity of self controlling and the importance of respecting the moral laws. These norms receive their true sense when we consider its from the point of view of the married love which turns the spouses into God’s co-worker.
On the 25th July 1968 the pope Paul VI published Humanae vitae which caused explosive reaction both outside and inside the Church. Robert Lazu makes a survey of the acceptance and of the resistance aroused by this document, indicating the main moral principles we found in it and the social-cultural context which required such a document. In a personal manner, the author illustrates the great challenge of the matrimonial life proposed by Humanae vitae and the necessity of catechizations, whose propose is to transmit to the Christians these important data about the sexual life in family.
40 years ago the pope Paul VI promulgated the encyclical letter Humanae vitae. This document, which aroused contemptuous reactions, is valid also today thanks its profound rational and human root. Msgr. Aurel Percă, in this study, illustrates the topical interests of the problems presented in Humanae vitae. After presenting the genesis and the complete doctrine of the encyclical letter, the author brings into bold relief the prophetical service of this document which becomes obvious in affirming the moral principles even if it arouses open resistance. This magisterial intervention is not singular, but represents the expression of the care and of attention of the Church of defending human dignity and rights.
In the second part of the 20th century, when Europe and the whole world tried to heal their wounds of the Second World War, the Catholic Church reaffirmed the importance of the social conscience education and of the integral formation. Lucian Farcaş, in his article, presents and analyses the magisterial teaching from the post-war period, when Church underlined the necessity of knowing, assimilating and applying the social doctrine of the Church, because this teaching could offer true solutions to people’s problems. These stipulations are present today in the Compendium of the Social Doctrine of the Church which specifies the framework of the formation of the lay persons, of candidates to priesthood and of the priests. These imperatives have to be considered within the pedagogic itineraries that can apply the Christian faith in temporary realities.
Globalization has caused the intensification of goods and services exchange, the frequent emigrations and the appearance of the global mobile cash. These great changes bring both hopes and fears because this process seems to be a colossus which can not be stopped. The article of Joachim Wiemeyer comes up against these fears and exposes the dimensions of the social justice which can model globalisation: participation, performance, chances equality, finances, justice in the relations between different generations and the justice of the necessities. Moreover, Joachim Wiemeyer says that globalisation presents potential advantages which can be made topical by establishing a global system of governance which is able to apply the implications of subsidiarity.
At the beginning, globalization was an economical process, but gradually it has influenced society and culture. This process develops an impersonal way and causes the crushing of communities’ identity. That is why it appeared the question if globalization can present „a human face”. The article of Anton Carpinschi starts by illustrating the conditions which accomplish this desideratum: the equal repartition of benefits, the non-monopolization of market. Understanding these principles requires the reference to transcendence, to an absolute reference system. But in order to obtain this ontological-theological reference for an economy with „a human face” it is necessary a politics with „a human face”, which promotes a theocentric humanism.
A very important principle of the Church’s social doctrine is subsidiarity; this principle regulates the relation between inferior and superior, between global and local. In the context of globalization respecting this principle is an acute necessity. About this reality speaks Egidiu Condac in his article, which starts by presenting the old anticipations of globalization in Church’s feature of universality. In parallel of this „confessional” globalization, the contemporary society promotes an economical one, which influences people, families and culture. This process often ignores the local needs of states, causing the appearance of an opposition between globalization and localism. In order to surpass this detrimental situation, at the end of this article the author proposes some solutions: the strategies which defend the common good, the knowledge of the local necessities, the communications between global and local.