{"id":206,"date":"2011-02-27T13:40:27","date_gmt":"2011-02-27T13:40:27","guid":{"rendered":"tom-tat-hoc-thuyet-xa-hoi-cong-giao-theo-giao-ly-hoi-thanh"},"modified":"2011-03-07T00:34:38","modified_gmt":"2011-03-07T00:34:38","slug":"tom-tat-hoc-thuyet-xa-hoi-cong-giao-theo-giao-ly-hoi-thanh","status":"publish","type":"post","link":"http:\/\/www.giaoly.org\/vn\/tom-tat-hoc-thuyet-xa-hoi-cong-giao-theo-giao-ly-hoi-thanh\/","title":{"rendered":"T\u00f3m T\u1eaft H\u1ecdc Thuy\u1ebft X\u00e3 H\u1ed9i C\u00f4ng Gi\u00e1o theo Gi\u00e1o L\u00fd H\u1ed9i Th\u00e1nh"},"content":{"rendered":"<p><a href=\"http:\/\/www.giaoly.org\/vn\/wp-content\/uploads\/2011\/02\/motherteresa.jpg\"><img loading=\"lazy\" decoding=\"async\" class=\"alignleft size-full wp-image-365\" title=\"motherteresa\" src=\"http:\/\/www.giaoly.org\/vn\/wp-content\/uploads\/2011\/02\/motherteresa.jpg\" alt=\"\" width=\"259\" height=\"194\" \/><\/a>Thi\u00ean Ch\u00faa d\u1ef1ng n\u00ean con ng\u01b0\u1eddi \u0111\u1ec3 s\u1ed1ng trong x\u00e3 h\u1ed9i. \u01a0n g\u1ecdi c\u1ee7a con ng\u01b0\u1eddi l\u00e0 bi\u1ec3u hi\u1ec7n h\u00ecnh \u1ea3nh Thi\u00ean Ch\u00faa v\u00e0 d\u1ea7n d\u1ea7n bi\u1ebfn \u0111\u1ed5i th\u00e0nh h\u00ecnh \u1ea3nh \u0110\u1ee9c Kit\u00f4. Kh\u00f4ng nh\u1eefng Thi\u00ean Ch\u00faa ban g\u1ecdi n\u00e0y cho m\u1ed7i c\u00e1 nh\u00e2n, m\u00e0 con cho to\u00e0n th\u1ec3 c\u1ed9ng \u0111\u1ed3ng nh\u00e2n lo\u1ea1i (xem <span class=\"ccc_reference\" refid=\"994.113564\">CCC 1877<\/span>). H\u1ed9i Th\u00e1nh tha thi\u1ebft th\u00fac d\u1ee5c c\u00e1c t\u00edn h\u1eefu h\u1ecdc h\u1ecfi v\u1ec1 H\u1ecdc Thuy\u1ebft X\u00e3 H\u1ed9i c\u1ee7a H\u1ed9i Th\u00e1nh \u0111\u1ec3 c\u00f3 th\u1ec3 tham gia t\u00edch c\u1ef1c v\u00e0o s\u1ee9 v\u1ee5 x\u00e2y d\u1ef1ng m\u1ed9t c\u1ed9ng \u0111\u1ed3ng nh\u00e2n lo\u1ea1i c\u00f4ng b\u00ecnh d\u1ef1a tr\u00ean \u0111\u1ee9c \u00e1i Kit\u00f4 gi\u00e1o.<\/p>\n<p>\u201c<em>C\u00f3 qu\u00e1 nhi\u1ec1u ng\u01b0\u1eddi C\u00f4ng Gi\u00e1o kh\u00f4ng bi\u1ebft g\u00ec v\u1ec1 n\u1ed9i dung c\u0103n b\u1ea3n c\u1ee7a H\u1ecdc Thuy\u1ebft X\u00e3 H\u1ed9i C\u00f4ng Gi\u00e1o.\u00a0 \u0110\u00fang ra, nhi\u1ec1u ng\u01b0\u1eddi C\u00f4ng Gi\u00e1o kh\u00f4ng bi\u1ebft r\u1eb1ng s\u1ee9 v\u1ee5 x\u00e3 h\u1ed9i l\u00e0 m\u1ed9t ph\u1ea7n c\u0103n b\u1ea3n c\u1ee7a \u0110\u1ee9c Tin C\u00f4ng Gi\u00e1o\u201d<a href=\"file:\/\/\/C:\/Church%20works\/Social%20Teaching\/Hoc%20Thuyet%20Xa%20Hoi\/H\u1eccC%20THUY\u1ebeT%20X\u00c3%20H\u1ed8I%20TRONG%20GI\u00c1O%20L\u00dd%20C\u00d4NG%20GI\u00c1O.htm#_ftn1\">[1]<\/a>.<\/em> \u201c<em>\u0110\u1ee9c Tin c\u1ee7a ch\u00fang ta c\u00f3 m\u1ed9t chi\u1ec1u k\u00edch x\u00e3 h\u1ed9i s\u00e2u xa. Ch\u00fang ta kh\u00f4ng th\u1ec3 t\u1ef1 nh\u1eadn l\u00e0 \u2018C\u00f4ng Gi\u00e1o\u2019 n\u1ebfu ch\u00fang ta kh\u00f4ng nghe l\u1eddi m\u1eddi g\u1ecdi c\u1ee7a H\u1ed9i Th\u00e1nh trong vi\u1ec7c ph\u1ee5c v\u1ee5 ng\u01b0\u1eddi ngh\u00e8o v\u00e0 ho\u1ea1t \u0111\u1ed9ng cho c\u00f4ng l\u00fd v\u00e0 ho\u00e0 b\u00ecnh.\u201d<\/em><a href=\"file:\/\/\/C:\/Church%20works\/Social%20Teaching\/Hoc%20Thuyet%20Xa%20Hoi\/H\u1eccC%20THUY\u1ebeT%20X\u00c3%20H\u1ed8I%20TRONG%20GI\u00c1O%20L\u00dd%20C\u00d4NG%20GI\u00c1O.htm#_ftn2\">[2]<\/a><\/p>\n<p>\u201c<em>\u0110\u1ed1i v\u1edbi ch\u00fang ta, ho\u1ea1t \u0111\u1ed9ng cho c\u00f4ng l\u00fd v\u00e0 tham gia v\u00e0o vi\u1ec7c thay \u0111\u1ed5i th\u1ebf gian ho\u00e0n to\u00e0n l\u00e0 m\u1ed9t b\u00ecnh di\u1ec7n c\u01a1 b\u1ea3n c\u1ee7a vi\u1ec7c rao gi\u1ea3ng Tin M\u1eebng, hay n\u00f3i c\u00e1ch kh\u00e1c, l\u00e0 tham gia v\u00e0o s\u1ee9 m\u1ea1ng c\u1ee7a H\u1ed9i Th\u00e1nh trong c\u00f4ng t\u00e1c c\u1ee9u r\u1ed7i v\u00e0 gi\u1ea3i ph\u00f3ng nh\u00e2n lo\u1ea1i kh\u1ecfi m\u1ecdi t\u00ecnh tr\u1ea1ng \u00e1p b\u1ee9c.\u201d<\/em> <a href=\"file:\/\/\/C:\/Church%20works\/Social%20Teaching\/Hoc%20Thuyet%20Xa%20Hoi\/H\u1eccC%20THUY\u1ebeT%20X\u00c3%20H\u1ed8I%20TRONG%20GI\u00c1O%20L\u00dd%20C\u00d4NG%20GI\u00c1O.htm#_ftn3\">[3]<\/a> \u201c<em>T\u00e1ch r\u1eddi \u0111\u1ee9c tin m\u00e0 ch\u00fang ta tuy\u00ean x\u01b0ng ra kh\u1ecfi \u0111\u1eddi s\u1ed1ng th\u01b0\u1eddng nh\u1eadt \u0111\u01b0\u1ee3c coi l\u00e0 m\u1ed9t trong nh\u1eefng sai l\u1ea7m nghi\u00eam tr\u1ecdng c\u1ee7a th\u1eddi \u0111\u1ea1i ch\u00fang ta<\/em>.\u201d<a href=\"file:\/\/\/C:\/Church%20works\/Social%20Teaching\/Hoc%20Thuyet%20Xa%20Hoi\/H\u1eccC%20THUY\u1ebeT%20X\u00c3%20H\u1ed8I%20TRONG%20GI\u00c1O%20L\u00dd%20C\u00d4NG%20GI\u00c1O.htm#_ftn4\">[4]<\/a><\/p>\n<p>S\u00e1ch Gi\u00e1o L\u00fd d\u00e0nh tr\u1ecdn Ch\u01b0\u01a1ng 2 c\u1ee7a Ph\u1ea7n Th\u1ee9 Ba cho v\u1ea5n \u0111\u1ec1 C\u00f4ng B\u1eb1ng X\u00e3 H\u1ed9i. \u0110\u1ec3 gi\u00fap nh\u1eefng ai kh\u00f4ng c\u00f3 nhi\u1ec1u th\u00ec gi\u1edd h\u1ecdc h\u1ecfi v\u1ec1 Gi\u00e1o L\u00fd hay nh\u1eefng gi\u00e1o hu\u1ea5n kh\u00e1c v\u1ec1 x\u00e3 h\u1ed9i c\u1ee7a H\u1ed9i Th\u00e1nh c\u00f3 m\u1ed9t c\u00e1i nh\u00ecn t\u1ed5ng qu\u00e1t v\u1ec1 H\u1ecdc Thuy\u1ebft n\u00e0y, ch\u00fang t\u00f4i xin t\u00f3m t\u1eaft nh\u1eefng \u0111i\u1ec3m ch\u00ednh y\u1ebfu v\u1ec1 H\u1ecdc Thuy\u1ebft X\u00e3 H\u1ed9i trong s\u00e1ch Gi\u00e1o L\u00fd c\u1ee7a H\u1ed9i Th\u00e1nh C\u00f4ng Gi\u00e1o \u0111\u1ec3 chia s\u1ebb trong b\u00e0i n\u00e0y.<\/p>\n<p><strong>I. Con Ng\u01b0\u1eddi v\u00e0 X\u00e3 H\u1ed9i<\/strong><\/p>\n<p><strong><em>1.\u00a0\u00a0 <\/em><\/strong><strong><em>T\u00ednh c\u00e1ch c\u1ed9ng \u0111\u1ed3ng c\u1ee7a \u01a1n g\u1ecdi l\u00e0m ng\u01b0\u1eddi<\/em> <\/strong>(Xem <span class=\"ccc_reference\" refid=\"705.154225\">CCC 1878-1885<\/span>)<strong><\/strong><\/p>\n<p>M\u1ecdi ng\u01b0\u1eddi \u0111\u1ec1u \u0111\u01b0\u1ee3c m\u1eddi g\u1ecdi \u0111\u1ebfn m\u1ed9t c\u00f9ng \u0111\u00edch l\u00e0 ch\u00ednh Thi\u00ean Ch\u00faa. Y\u00eau ng\u01b0\u1eddi kh\u00f4ng th\u1ec3 t\u00e1ch r\u1eddi kh\u1ecfi m\u1ebfn Ch\u00faa. Con ng\u01b0\u1eddi c\u1ea7n s\u1ed1ng trong <em>x\u00e3 h\u1ed9i<\/em> \u0111\u1ec3 gi\u00fap \u0111\u1ee1 nhau v\u00e0 ph\u00e1t tri\u1ec3n c\u00e1c ti\u1ec1m n\u0103ng; nh\u1edd \u0111\u00f3 h\u1ecd \u0111\u00e1p l\u1ea1i \u01a1n g\u1ecdi c\u1ee7a m\u00ecnh. <em>X\u00e3 h\u1ed9i<\/em> l\u00e0 t\u1eadp th\u1ec3 nh\u1eefng ng\u01b0\u1eddi s\u1ed1ng li\u00ean k\u1ebft v\u1edbi nhau c\u00e1ch h\u1eefu c\u01a1 theo m\u1ed9t nguy\u00ean l\u00fd h\u1ee3p nh\u1ea5t, v\u01b0\u1ee3t l\u00ean tr\u00ean c\u00e1 nh\u00e2n. L\u00e0 m\u1ed9t c\u1ed9ng \u0111\u1ed3ng v\u1eeba h\u1eefu h\u00ecnh, v\u1eeba thi\u00eang li\u00eang, x\u00e3 h\u1ed9i ti\u1ebfp nh\u1eadn d\u0129 v\u00e3ng v\u00e0 chu\u1ea9n b\u1ecb cho t\u01b0\u01a1ng lai. M\u1ed7i ng\u01b0\u1eddi ph\u1ea3i \u0111\u00f3ng g\u00f3p cho c\u00e1c c\u1ed9ng \u0111\u1ed3ng c\u1ee7a m\u00ecnh, v\u00e0 ph\u1ea3i t\u00f4n tr\u1ecdng nh\u1eefng ng\u01b0\u1eddi c\u1ea7m quy\u1ec1n c\u00f3 tr\u00e1ch nhi\u1ec7m m\u01b0u c\u1ea7u c\u00f4ng \u00edch. M\u1ed7i c\u1ed9ng \u0111\u1ed3ng ph\u1ea3i c\u00f3 nh\u1eefng quy lu\u1eadt ri\u00eang, nh\u01b0ng <em>&#8220;nh\u00e2n v\u1ecb ph\u1ea3i l\u00e0 nguy\u00ean l\u00fd, ch\u1ee7 th\u1ec3<\/em> v\u00e0 <em>c\u1ee9u c\u00e1nh<\/em> c\u1ee7a m\u1ecdi c\u01a1 ch\u1ebf x\u00e3 h\u1ed9i\u201d<a href=\"file:\/\/\/C:\/Church%20works\/Social%20Teaching\/Hoc%20Thuyet%20Xa%20Hoi\/H\u1eccC%20THUY\u1ebeT%20X\u00c3%20H\u1ed8I%20TRONG%20GI\u00c1O%20L\u00dd%20C\u00d4NG%20GI\u00c1O.htm#_ftn5\">[5]<\/a> (Xem <span class=\"ccc_reference\" refid=\"88.157991\">CCC 1878-1881<\/span>).<\/p>\n<p>C\u00f3 nh\u1eefng t\u1ed5 ch\u1ee9c x\u00e3 h\u1ed9i li\u00ean quan tr\u1ef1c ti\u1ebfp \u0111\u1ebfn b\u1ea3n t\u00ednh con ng\u01b0\u1eddi, c\u1ea7n thi\u1ebft cho con v\u00e0 ng\u01b0\u1eddi, nh\u01b0 gia \u0111\u00ecnh v\u00e0 qu\u1ed1c gia.\u00a0 Vi\u1ec7c &#8220;<em>x\u00e3 h\u1ed9i h\u00f3a<\/em>&#8221; \u0111\u1eb7t n\u1ec1n t\u1ea3ng tr\u00ean khuynh h\u01b0\u1edbng c\u1ee7a con ng\u01b0\u1eddi l\u00e0 h\u1ee3p t\u00e1c v\u1edbi nhau \u0111\u1ec3 \u0111\u1ea1t \u0111\u1ebfn nh\u1eefng m\u1ee5c ti\u00eau v\u01b0\u1ee3t kh\u1ea3 n\u0103ng c\u00e1 nh\u00e2n (Xem <span class=\"ccc_reference\" refid=\"171.159207\">CCC 1882-1883<\/span>).\u00a0<\/p>\n<p>Vi\u1ec7c x\u00e3 h\u1ed9i h\u00f3a c\u0169ng k\u00e8m theo nh\u1eefng nguy hi\u1ec3m. S\u1ef1 can thi\u1ec7p qu\u00e1 \u0111\u00e1ng c\u1ee7a ch\u00ednh quy\u1ec1n c\u00f3 th\u1ec3 \u0111e d\u1ecda t\u1ef1 do v\u00e0 s\u00e1ng ki\u1ebfn c\u00e1 nh\u00e2n. H\u1ed9i Th\u00e1nh \u0111\u1ec1 ra <strong><em>nguy\u00ean t\u1eafc h\u1ed7 tr\u1ee3<\/em><\/strong>: &#8220;<em>m\u1ed9t c\u1ed9ng \u0111\u1ed3ng c\u1ea5p cao kh\u00f4ng \u0111\u01b0\u1ee3c can thi\u1ec7p v\u00e0o n\u1ed9i b\u1ed9 c\u1ed9ng \u0111\u1ed3ng c\u1ea5p th\u1ea5p m\u00e0 t\u01b0\u1edbc m\u1ea5t c\u00e1c th\u1ea9m quy\u1ec1n c\u1ee7a n\u00f3, nh\u01b0ng ph\u1ea3i n\u00e2ng \u0111\u1ee1 n\u00f3 khi c\u1ea7n thi\u1ebft, v\u00e0 gi\u00fap n\u00f3 ph\u1ed1i h\u1ee3p ho\u1ea1t \u0111\u1ed9ng v\u1edbi nh\u1eefng t\u1eadp th\u1ec3 kh\u00e1c, \u0111\u1ec3 m\u01b0u c\u1ea7u c\u00f4ng \u00edch<\/em>&#8220;<a href=\"file:\/\/\/C:\/Church%20works\/Social%20Teaching\/Hoc%20Thuyet%20Xa%20Hoi\/H\u1eccC%20THUY\u1ebeT%20X\u00c3%20H\u1ed8I%20TRONG%20GI\u00c1O%20L\u00dd%20C\u00d4NG%20GI\u00c1O.htm#_ftn6\">[6]<\/a>. Thi\u00ean Ch\u00faa trao l\u1ea1i cho m\u1ed7i t\u1ea1o v\u1eadt nh\u1eefng ph\u1ea7n v\u1ee5 n\u00f3 c\u00f3 th\u1ec3 thi h\u00e0nh theo kh\u1ea3 n\u0103ng c\u1ee7a b\u1ea3n t\u00ednh ri\u00eang. X\u00e3 h\u1ed9i lo\u00e0i ng\u01b0\u1eddi ph\u1ea3i b\u1eaft ch\u01b0\u1edbc c\u00e1ch l\u00e3nh \u0111\u1ea1o n\u00e0y. Thi\u00ean Ch\u00faa r\u1ea5t t\u00f4n tr\u1ecdng quy\u1ec1n t\u1ef1 do c\u1ee7a con ng\u01b0\u1eddi.\u00a0 \u00d0\u00f3 ph\u1ea3i l\u00e0 \u0111\u01b0\u1eddng h\u01b0\u1edbng ch\u1ec9 \u0111\u1ea1o cho nh\u1eefng ai c\u1ea7m quy\u1ec1n trong c\u00e1c c\u1ed9ng \u0111\u1ed3ng nh\u00e2n lo\u1ea1i. H\u1ecd ph\u1ea3i x\u1eed s\u1ef1 nh\u01b0 nh\u1eefng th\u1eeba t\u00e1c vi\u00ean c\u1ee7a Ch\u00faa Quan Ph\u00f2ng (Xem <span class=\"ccc_reference\" refid=\"925.159788\">CCC 1883-1885<\/span>).<\/p>\n<p><strong><em>2.\u00a0\u00a0 <\/em><\/strong><strong><em>Ho\u00e1n c\u1ea3i v\u00e0 x\u00e3 h\u1ed9i<\/em> <\/strong>(Xem <span class=\"ccc_reference\" refid=\"434.16041\">CCC 1886-1896<\/span>)<strong><\/strong><\/p>\n<p>X\u00e3 h\u1ed9i c\u1ea7n thi\u1ebft cho con ng\u01b0\u1eddi \u0111\u1ec3 th\u1ef1c hi\u1ec7n \u01a1n g\u1ecdi l\u00e0m ng\u01b0\u1eddi. \u00d0\u1ec3 \u0111\u1ea1t m\u1ee5c \u0111\u00edch n\u00e0y, c\u1ea7n ph\u1ea3i t\u00f4n tr\u1ecdng b\u1eadc thang gi\u00e1 tr\u1ecb ch\u00e2n ch\u00ednh: &#8220;<em>c\u00e1c di\u1ec7n th\u1ec3 l\u00fd v\u00e0 b\u1ea3n n\u0103ng ph\u1ea3i ph\u1ee5 thu\u1ed9c v\u00e0o c\u00e1c di\u1ec7n n\u1ed9i t\u00e2m v\u00e0 thi\u00eang li\u00eang<\/em>.&#8221;<a href=\"file:\/\/\/C:\/Church%20works\/Social%20Teaching\/Hoc%20Thuyet%20Xa%20Hoi\/H\u1eccC%20THUY\u1ebeT%20X\u00c3%20H\u1ed8I%20TRONG%20GI\u00c1O%20L\u00dd%20C\u00d4NG%20GI\u00c1O.htm#_ftn7\">[7]<\/a><strong> <\/strong>\u00d0\u1eddi s\u1ed1ng x\u00e3 h\u1ed9i tr\u01b0\u1edbc h\u1ebft ph\u1ea3i \u0111\u01b0\u1ee3c coi l\u00e0 m\u1ed9t th\u1ef1c t\u1ea1i tinh th\u1ea7n.\u00a0 Vi\u1ec7c <em>l\u1eabn l\u1ed9n gi\u1eefa ph\u01b0\u01a1ng ti\u1ec7n v\u1edbi m\u1ee5c \u0111\u00edch<\/em> d\u1eabn \u0111\u1ebfn vi\u1ec7c coi ph\u01b0\u01a1ng ti\u1ec7n l\u00e0 m\u1ee5c \u0111\u00edch, hay xem con ng\u01b0\u1eddi ch\u1ec9 l\u00e0 ph\u01b0\u01a1ng ti\u1ec7n \u0111\u1ec3 \u0111\u1ea1t \u0111\u1ebfn m\u1ee5c \u0111\u00edch. \u00d0i\u1ec1u n\u00e0y t\u1ea1o ra nh\u1eefng b\u1ea5t c\u00f4ng x\u00e3 h\u1ed9i.<\/p>\n<p>\u00d0\u1ec3 \u0111\u1ea1t \u0111\u01b0\u1ee3c nh\u1eefng c\u1ea3i t\u1ed5 x\u00e3 h\u1ed9i th\u1ef1c s\u1ef1, ch\u00fang ta c\u1ea7n n\u1ea1i \u0111\u1ebfn c\u00e1c kh\u1ea3 n\u0103ng tinh th\u1ea7n v\u00e0 lu\u00e2n l\u00fd c\u1ee7a con ng\u01b0\u1eddi v\u00e0 vi\u1ec7c <em>ho\u00e1n c\u1ea3i n\u1ed9i t\u00e2m<\/em>. Vi\u1ec7c ho\u00e1n c\u1ea3i n\u00e0y chi\u1ebfm v\u1ecb tr\u00ed \u01b0u ti\u00ean, tr\u01b0\u1edbc c\u1ea3 vi\u1ec7c l\u00e0nh m\u1ea1nh h\u00f3a c\u00e1c c\u01a1 ch\u1ebf x\u00e3 h\u1ed9i v\u00e0 \u0111i\u1ec1u ki\u1ec7n s\u1ed1ng. Kh\u00f4ng c\u00f3 \u00e2n s\u1ee7ng tr\u1ee3 l\u1ef1c, con ng\u01b0\u1eddi kh\u00f4ng th\u1ec3 kh\u00e1m ph\u00e1 ra con \u0111\u01b0\u1eddng nh\u1ecf n\u1eb1m gi\u1eefa vi\u1ec7c h\u00e8n nh\u00e1t nh\u01b0\u1ee3ng b\u1ed9 s\u1ef1 d\u1eef v\u00e0 d\u00f9ng b\u1ea1o l\u1ef1c \u0111\u1ec3 \u0111\u1ea5u tranh m\u00e0 l\u00e0m cho s\u1ef1 d\u1eef th\u00eam tr\u1ea7m tr\u1ecdng. \u00d0\u00f3 l\u00e0 con \u0111\u01b0\u1eddng \u0111\u1ee9c \u00e1i, m\u1ebfn Ch\u00faa y\u00eau ng\u01b0\u1eddi. \u00d0\u1ee9c \u00e1i l\u00e0 gi\u1edbi lu\u1eadt mang x\u00e3 h\u1ed9i t\u00ednh cao nh\u1ea5t. \u00d0\u1ee9c \u00e1i t\u00f4n tr\u1ecdng tha nh\u00e2n v\u00e0 c\u00e1c quy\u1ec1n l\u1ee3i c\u1ee7a h\u1ecd, \u0111\u00f2i bu\u1ed9c th\u1ef1c thi c\u00f4ng b\u00ecnh m\u00e0 ch\u1ec9 c\u00f3 \u0111\u1ee9c \u00e1i m\u1edbi gi\u00fap ta th\u1ef1c hi\u1ec7n \u0111\u01b0\u1ee3c.\u00a0 \u00d0\u1ee9c \u00e1i th\u00fac \u0111\u1ea9y ch\u00fang ta s\u1ed1ng d\u1ea5n th\u00e2n.<\/p>\n<p><strong>II. Tham Gia v\u00e0o \u0110\u1eddi S\u1ed1ng X\u00e3 H\u1ed9i<\/strong><\/p>\n<p><em><strong>1.\u00a0\u00a0 Quy\u1ec1n B\u00ednh<\/strong><\/em> (Xem <span class=\"ccc_reference\" refid=\"335.168861\">CCC 1897-1904<\/span>)<\/p>\n<p>X\u00e3 h\u1ed9i lo\u00e0i ng\u01b0\u1eddi s\u1ebd kh\u00f4ng c\u00f3 tr\u1eadt t\u1ef1 v\u00e0 th\u1ecbnh v\u01b0\u1ee3ng n\u1ebfu thi\u1ebfu nh\u1eefng ng\u01b0\u1eddi c\u1ea7m quy\u1ec1n h\u1ee3p ph\u00e1p \u0111\u1ec3 b\u1ea3o t\u1ed3n c\u00e1c \u0111\u1ecbnh ch\u1ebf v\u00e0 ph\u1ee5c v\u1ee5 c\u00f4ng \u00edch m\u1ed9t c\u00e1ch h\u1eefu hi\u1ec7u. M\u1ed7i c\u1ed9ng \u0111o\u00e0n nh\u00e2n lo\u1ea1i \u0111\u1ec1u c\u1ea7n c\u00f3 m\u1ed9t quy\u1ec1n b\u00ednh \u0111\u1ec3 qu\u1ea3n tr\u1ecb n\u00f3. Quy\u1ec1n b\u00ednh n\u00e0y \u0111\u1eb7t n\u1ec1n t\u1ea3ng tr\u00ean b\u1ea3n t\u00ednh con ng\u01b0\u1eddi, v\u00e0 c\u1ea7n thi\u1ebft \u0111\u1ec3 t\u1ea1o s\u1ef1 th\u1ed1ng nh\u1ea5t cho c\u1ed9ng \u0111o\u00e0n. Vai tr\u00f2 c\u1ee7a n\u00f3 l\u00e0 b\u1ea3o \u0111\u1ea3m t\u1ed1i \u0111a cho c\u00f4ng \u00edch x\u00e3 h\u1ed9i. Quy\u1ec1n b\u00ednh ph\u00e1t xu\u1ea5t t\u1eeb Thi\u00ean Ch\u00faa. B\u1ed5n ph\u1eadn v\u00e2ng ph\u1ee5c \u0111\u00f2i bu\u1ed9c m\u1ecdi ng\u01b0\u1eddi ph\u1ea3i t\u00f4n tr\u1ecdng quy\u1ec1n b\u00ednh cho x\u1ee9ng h\u1ee3p (Xem <span class=\"ccc_reference\" refid=\"929.288674\">CCC 1897-1900<\/span>).<\/p>\n<p>V\u1ec1 m\u1eb7t lu\u00e2n l\u00fd, c\u00e1c th\u1ec3 ch\u1ebf ch\u00ednh tr\u1ecb c\u00f3 th\u1ec3 kh\u00e1c nhau, mi\u1ec5n sao c\u00e1c th\u1ec3 ch\u1ebf n\u00e0y mang l\u1ea1i l\u1ee3i \u00edch ch\u00ednh \u0111\u00e1ng cho c\u1ed9ng \u0111o\u00e0n \u0111\u00e3 th\u1eeba nh\u1eadn ch\u00fang. M\u1ed9t th\u1ec3 ch\u1ebf c\u00f3 b\u1ea3n ch\u1ea5t tr\u00e1i ng\u01b0\u1ee3c v\u1edbi lu\u1eadt t\u1ef1 nhi\u00ean v\u00e0 c\u00e1c quy\u1ec1n c\u0103n b\u1ea3n c\u1ee7a con ng\u01b0\u1eddi kh\u00f4ng th\u1ec3 \u0111em l\u1ea1i c\u00f4ng \u00edch cho nh\u1eefng qu\u1ed1c gia theo th\u1ec3 ch\u1ebf \u0111\u00f3. V\u1ec1 m\u1eb7t lu\u00e2n l\u00fd, kh\u00f4ng ph\u1ea3i nh\u00e0 c\u1ea7m quy\u1ec1n l\u00e0m g\u00ec c\u0169ng h\u1ee3p ph\u00e1p. H\u1ecd ph\u1ea3i h\u00e0nh \u0111\u1ed9ng cho c\u00f4ng \u00edch. Quy\u1ec1n b\u00ednh ch\u1ec9 \u0111\u01b0\u1ee3c h\u00e0nh x\u1eed h\u1ee3p ph\u00e1p khi m\u01b0u c\u1ea7u c\u00f4ng \u00edch cho t\u1eadp th\u1ec3 li\u00ean h\u1ec7, v\u00e0 \u0111\u1ea1t t\u1edbi m\u1ee5c \u0111\u00edch \u1ea5y b\u1eb1ng c\u00e1c ph\u01b0\u01a1ng th\u1ebf ph\u00f9 h\u1ee3p v\u1edbi lu\u00e2n l\u00fd. N\u1ebfu c\u00e1c nh\u00e0 l\u00e3nh \u0111\u1ea1o \u0111\u01b0a ra nh\u1eefng lu\u1eadt b\u1ea5t c\u00f4ng hay s\u1eed d\u1ee5ng nh\u1eefng bi\u1ec7n ph\u00e1p tr\u00e1i lu\u00e2n l\u00fd, l\u01b0\u01a1ng t\u00e2m kh\u00f4ng bu\u1ed9c c\u00e1c Kit\u00f4 h\u1eefu ph\u1ea3i tu\u00e2n theo (Xem <span class=\"ccc_reference\" refid=\"276.289384\">CCC 1901-1904<\/span>).<\/p>\n<p><strong>2.\u00a0\u00a0 <\/strong><strong>C\u00f4ng \u00edch <\/strong>(Xem <span class=\"ccc_reference\" refid=\"638.290167\">CCC 1905-1912<\/span>)<strong><\/strong><\/p>\n<p>&#8220;C\u00f4ng \u00edch&#8221; l\u00e0 &#8220;to\u00e0n b\u1ed9 nh\u1eefng \u0111i\u1ec1u ki\u1ec7n c\u1ee7a \u0111\u1eddi s\u1ed1ng x\u00e3 h\u1ed9i cho ph\u00e9p nh\u1eefng t\u1eadp th\u1ec3 hay nh\u1eefng ph\u1ea7n t\u1eed ri\u00eang r\u1ebd c\u00f3 th\u1ec3 \u0111\u1ea1t t\u1edbi s\u1ef1 ho\u00e0n h\u1ea3o ri\u00eang m\u1ed9t c\u00e1ch \u0111\u1ea7y \u0111\u1ee7 v\u00e0 d\u1ec5 d\u00e0ng h\u01a1n. <em>N\u00f3 g\u1ed3m ba nguy\u00ean l\u00fd thi\u1ebft y\u1ebfu:<\/em><\/p>\n<ul>\n<li>C\u00f4ng \u00edch ph\u1ea3i<em> t\u00f4n tr\u1ecdng con ng\u01b0\u1eddi<\/em> v\u00ec h\u1ecd l\u00e0 ng\u01b0\u1eddi. X\u00e3 h\u1ed9i ph\u1ea3i cho con ng\u01b0\u1eddi quy\u1ec1n chu to\u00e0n \u01a1n g\u1ecdi l\u00e0m ng\u01b0\u1eddi.<\/li>\n<li>C\u00f4ng \u00edch ph\u1ea3i g\u1ed3m <em>an<\/em><em> sinh x\u00e3 h\u1ed9i <\/em>v\u00e0<em> ph\u00e1t tri\u1ec3n c\u1ed9ng \u0111\u1ed3ng<\/em>. Ch\u00ednh quy\u1ec1n ph\u1ea3i gi\u00fap con ng\u01b0\u1eddi c\u00f3 nh\u1eefng nhu c\u1ea7u c\u0103n b\u1ea3n.<\/li>\n<li>C\u00f4ng \u00edch c\u00f2n ph\u1ea3i c\u00f3<em> h\u00f2a b\u00ecnh<\/em>, ngh\u0129a l\u00e0 m\u1ed9t tr\u1eadt t\u1ef1 \u0111\u00fang \u0111\u1eafn v\u00e0 v\u00e0 \u1ed5n \u0111\u1ecbnh. C\u00f4ng \u00edch \u0111\u1eb7t n\u1ec1n t\u1ea3ng cho quy\u1ec1n t\u1ef1 v\u1ec7 ch\u00ednh \u0111\u00e1ng c\u1ee7a c\u00e1 nh\u00e2n v\u00e0 t\u1eadp th\u1ec3.<\/li>\n<\/ul>\n<p>C\u00f4ng \u00edch \u0111\u01b0\u1ee3c th\u1ef1c hi\u1ec7n tr\u1ecdn v\u1eb9n nh\u1ea5t trong <em>c\u1ed9ng \u0111\u1ed3ng ch\u00ednh tr\u1ecb<\/em>. Vai tr\u00f2 c\u1ee7a qu\u1ed1c gia l\u00e0 b\u1ea3o v\u1ec7 v\u00e0 v\u1eadn \u0111\u1ed9ng cho c\u00f4ng \u00edch c\u1ee7a x\u00e3 h\u1ed9i d\u00e2n s\u1ef1, c\u1ee7a c\u00e1c c\u00f4ng d\u00e2n, v\u00e0 c\u00e1c t\u1eadp \u0111o\u00e0n \u1edf d\u01b0\u1edbi. S\u1ef1 h\u1ee3p nh\u1ea5t c\u1ee7a gia \u0111\u00ecnh nh\u00e2n lo\u1ea1i, g\u1ed3m c\u00e1c d\u00e2n c\u00f3 ph\u1ea9m gi\u00e1 b\u00ecnh \u0111\u1eb3ng, bao h\u00e0m m\u1ed9t n\u1ec1n c\u00f4ng \u00edch to\u00e0n c\u1ea7u. N\u1ec1n c\u00f4ng \u00edch n\u00e0y c\u0169ng c\u1ea7n c\u00f3 m\u1ed9t t\u1ed5 ch\u1ee9c qu\u1ed1c t\u1ebf c\u00f3 kh\u1ea3 n\u0103ng \u0111\u00e1p \u1ee9ng nh\u1eefng nhu c\u1ea7u mu\u00f4n m\u1eb7t c\u1ee7a con ng\u01b0\u1eddi trong l\u00e3nh v\u1ef1c x\u00e3 h\u1ed9i, v\u00e0 \u0111\u1ed1i ph\u00f3 v\u1edbi bao ho\u00e0n c\u1ea3nh \u0111\u1eb7c bi\u1ec7t c\u00f3 th\u1ec3 x\u1ea3y ra. C\u00f4ng \u00edch lu\u00f4n h\u01b0\u1edbng t\u1edbi vi\u1ec7c th\u0103ng ti\u1ebfn con ng\u01b0\u1eddi, l\u1ec7 thu\u1ed9c v\u00e0o tr\u1eadt t\u1ef1 c\u1ee7a nh\u00e2n v\u1ecb, \u0111\u1eb7t n\u1ec1n t\u1ea3ng tr\u00ean ch\u00e2n l\u00fd, \u0111\u01b0\u1ee3c thi\u1ebft l\u1eadp trong c\u00f4ng b\u00ecnh, \u0111\u01b0\u1ee3c sinh \u0111\u1ed9ng b\u1edfi \u0111\u1ee9c \u00e1i.<\/p>\n<p><strong>3.\u00a0\u00a0 <\/strong><strong>Tr\u00e1ch nhi\u1ec7m v\u00e0 tham gia <\/strong>(Xem <span class=\"ccc_reference\" refid=\"251.309043\">CCC 1913-1927<\/span>)<strong><\/strong><\/p>\n<p>Tham gia l\u00e0 s\u1ef1 d\u1ea5n th\u00e2n t\u1ef1 nguy\u1ec7n v\u00e0 qu\u1ea3ng \u0111\u1ea1i c\u1ee7a con ng\u01b0\u1eddi v\u00e0o nh\u1eefng giao d\u1ecbch x\u00e3 h\u1ed9i. T\u1ea5t c\u1ea3 m\u1ecdi ng\u01b0\u1eddi ph\u1ea3i tham gia, t\u00f9y theo \u0111\u1ecba v\u1ecb v\u00e0 vai tr\u00f2 c\u1ee7a m\u00ecnh, \u0111\u1ec3 m\u01b0u c\u1ea7u c\u00f4ng \u00edch. B\u1ed5n ph\u1eadn n\u00e0y g\u1eafn li\u1ec1n v\u1edbi ph\u1ea9m gi\u00e1 con ng\u01b0\u1eddi. M\u1ed9t ng\u01b0\u1eddi tham gia b\u1eb1ng c\u00e1ch l\u00e0m tr\u00f2n c\u00e1c tr\u00e1ch nhi\u1ec7m c\u00e1 nh\u00e2n c\u1ee7a m\u00ecnh. C\u00e1c c\u00f4ng d\u00e2n ph\u1ea3i t\u00edch c\u1ef1c tham gia c\u00e0ng nhi\u1ec1u c\u00e0ng t\u1ed1t v\u00e0o \u0111\u1eddi s\u1ed1ng x\u00e3 h\u1ed9i. C\u0169ng nh\u01b0 m\u1ecdi b\u1ed5n ph\u1eadn lu\u00e2n l\u00fd kh\u00e1c, vi\u1ec7c m\u1ecdi ng\u01b0\u1eddi tham gia v\u00e0o c\u00f4ng \u00edch c\u0169ng \u0111\u00f2i h\u1ecfi c\u00e1c th\u00e0nh vi\u00ean c\u1ee7a x\u00e3 h\u1ed9i ph\u1ea3i ho\u00e1n c\u1ea3i kh\u00f4ng ng\u1eebng. Ph\u1ea3i nghi\u00eam kh\u1eafc k\u1ebft \u00e1n nh\u1eefng th\u1ee7 \u0111o\u1ea1n d\u00f9ng \u0111\u1ec3 tr\u00e1nh n\u00e9 lu\u1eadt ph\u00e1p v\u00e0 tr\u00e1nh n\u00e9 tr\u00e1ch nhi\u1ec7m \u0111\u1ed1i v\u1edbi x\u00e3 h\u1ed9i, v\u00ec ch\u00fang tr\u00e1i v\u1edbi nh\u1eefng \u0111\u00f2i h\u1ecfi c\u1ee7a c\u00f4ng b\u00ecnh (nh\u01b0 tr\u1ed1n thu\u1ebf, bu\u00f4n l\u1eadu, gian l\u1eadn ti\u1ec1n tr\u1ee3 c\u1ea5p\u2026). C\u1ea7n ch\u0103m lo ph\u00e1t tri\u1ec3n nh\u1eefng \u0111\u1ecbnh ch\u1ebf nh\u1eb1m c\u1ea3i thi\u1ec7n \u0111i\u1ec1u ki\u1ec7n s\u1ed1ng c\u1ee7a con ng\u01b0\u1eddi. Nh\u1eefng ng\u01b0\u1eddi c\u1ea7m quy\u1ec1n c\u00f3 b\u1ed5n ph\u1eadn c\u1ee7ng c\u1ed1 nh\u1eefng gi\u00e1 tr\u1ecb \u0111em l\u1ea1i s\u1ef1 t\u00edn nhi\u1ec7m n\u01a1i c\u00e1c th\u00e0nh vi\u00ean trong c\u1ed9ng \u0111\u1ed3ng, v\u00e0 khuy\u1ebfn kh\u00edch h\u1ecd tham gia ph\u1ee5c v\u1ee5 \u0111\u1ed3ng b\u00e0o. S\u1ef1 tham gia n\u00e0y b\u1eaft \u0111\u1ea7u t\u1eeb c\u00f4ng t\u00e1c gi\u00e1o d\u1ee5c v\u00e0 v\u0103n h\u00f3a.<\/p>\n<p><strong>III. C\u00f4ng B\u1eb1ng X\u00e3 H\u1ed9i<\/strong><\/p>\n<p>Ch\u1ec9 c\u00f3 c\u00f4ng b\u1eb1ng khi x\u00e3 h\u1ed9i t\u1ea1o ra nh\u1eefng ho\u00e0n c\u1ea3nh thu\u1eadn l\u1ee3i \u0111\u1ec3 c\u00e1c \u0111o\u00e0n th\u1ec3 c\u0169ng nh\u01b0 c\u00e1 nh\u00e2n c\u00f3 th\u1ec3 c\u00f3 nh\u1eefng g\u00ec h\u1ecd c\u00f3 quy\u1ec1n h\u01b0\u1edfng theo b\u1ea3n t\u00ednh v\u00e0 \u01a1n g\u1ecdi c\u1ee7a h\u1ecd. C\u00f4ng b\u1eb1ng x\u00e3 h\u1ed9i li\u00ean quan \u0111\u1ebfn c\u00f4ng \u00edch v\u00e0 vi\u1ec7c th\u1ef1c thi quy\u1ec1n b\u00ednh (Xem <span class=\"ccc_reference\" refid=\"639.326273\">CCC 1928<\/span>).<\/p>\n<p><strong><em>1.\u00a0\u00a0 <\/em><\/strong><strong><em>T\u00f4n tr\u1ecdng nh\u00e2n v\u1ecb<\/em> <\/strong>(Xem <span class=\"ccc_reference\" refid=\"50.326632\">CCC 1929-1933<\/span>)<strong><\/strong><\/p>\n<p>Mu\u1ed1n c\u00f3 c\u00f4ng b\u1eb1ng x\u00e3 h\u1ed9i th\u00ec ph\u1ea3i t\u00f4n tr\u1ecdng nh\u00e2n v\u1ecb. Vi\u1ec7c n\u00e0y \u0111\u00f2i h\u1ecfi ph\u1ea3i t\u00f4n tr\u1ecdng c\u00e1c quy\u1ec1n ph\u00e1t xu\u1ea5t t\u1eeb ph\u1ea9m gi\u00e1 con ng\u01b0\u1eddi l\u00e0 m\u1ed9t t\u1ea1o v\u1eadt. C\u00e1c quy\u1ec1n \u1ea5y l\u00e0 c\u01a1 s\u1edf \u0111\u1ec3 m\u1ecdi quy\u1ec1n b\u00ednh \u0111\u01b0\u1ee3c h\u1ee3p ph\u00e1p v\u1ec1 m\u1eb7t lu\u00e2n l\u00fd. Khi ph\u1ee7 nh\u1eadn c\u00e1c quy\u1ec1n \u1ea5y th\u00ec x\u00e3 h\u1ed9i t\u1ef1 ph\u00e1 ho\u1ea1i t\u00ednh h\u1ee3p ph\u00e1p v\u1ec1 m\u1eb7t lu\u00e2n l\u00fd c\u1ee7a ch\u00ednh m\u00ecnh.<a href=\"file:\/\/\/C:\/Church%20works\/Social%20Teaching\/Hoc%20Thuyet%20Xa%20Hoi\/H\u1eccC%20THUY\u1ebeT%20X\u00c3%20H\u1ed8I%20TRONG%20GI\u00c1O%20L\u00dd%20C\u00d4NG%20GI\u00c1O.htm#_ftn8\">[8]<\/a> Nguy\u00ean t\u1eafc c\u1ee7a vi\u1ec7c t\u00f4n tr\u1ecdng nh\u00e2n v\u1ecb l\u00e0 m\u1ed7i ng\u01b0\u1eddi ph\u1ea3i coi \u0111\u1ed3ng lo\u1ea1i nh\u01b0 <em>&#8220;c\u00e1i t\u00f4i th\u1ee9 hai&#8221;,<\/em> n\u00ean ph\u1ea3i quan t\u00e2m \u0111\u1ebfn s\u1ef1 s\u1ed1ng c\u1ee7a h\u1ecd v\u00e0 nh\u1eefng ph\u01b0\u01a1ng ti\u1ec7n c\u1ea7n thi\u1ebft gi\u00fap h\u1ecd s\u1ed1ng x\u1ee9ng v\u1edbi nh\u00e2n ph\u1ea9m.<a href=\"file:\/\/\/C:\/Church%20works\/Social%20Teaching\/Hoc%20Thuyet%20Xa%20Hoi\/H\u1eccC%20THUY\u1ebeT%20X\u00c3%20H\u1ed8I%20TRONG%20GI\u00c1O%20L\u00dd%20C\u00d4NG%20GI\u00c1O.htm#_ftn9\">[9]<\/a> B\u1ed5n ph\u1eadn y\u00eau th\u01b0\u01a1ng v\u00e0 h\u1ebft l\u00f2ng ph\u1ee5c v\u1ee5 tha nh\u00e2n ph\u1ea3i \u0111\u01b0\u1ee3c th\u1ef1c thi \u0111\u1ed1i v\u1edbi c\u1ea3 nh\u1eefng k\u1ebb ch\u1ed1ng \u0111\u1ed1i ch\u00fang ta. Ch\u00fang ta \u0111\u01b0\u1ee3c ph\u00e9p gh\u00e9t \u0111i\u1ec1u \u00e1c do h\u1ecd g\u00e2y ra, nh\u01b0ng kh\u00f4ng \u0111\u01b0\u1ee3c gh\u00e9t h\u1ecd.<\/p>\n<p><strong><em>2.\u00a0\u00a0 <\/em><\/strong><strong><em>S\u1ef1 b\u00ecnh \u0111\u1eb3ng v\u00e0 kh\u00e1c bi\u1ec7t gi\u1eefa con ng\u01b0\u1eddi<\/em> <\/strong>(Xem <span class=\"ccc_reference\" refid=\"840.327638\">CCC 1934-1938<\/span>)<strong><\/strong><\/p>\n<p>\u0110\u01b0\u1ee3c t\u1ea1o d\u1ef1ng gi\u1ed1ng h\u00ecnh \u1ea3nh Thi\u00ean Ch\u00faa v\u00e0 \u0111\u01b0\u1ee3c c\u1ee9u chu\u1ed9c b\u1edfi hy t\u1ebf c\u1ee7a \u0110\u1ee9c Kit\u00f4, n\u00ean m\u1ecdi ng\u01b0\u1eddi \u0111\u1ec1u \u0111\u01b0\u1ee3c m\u1eddi g\u1ecdi \u0111\u1ebfn h\u01b0\u1edfng h\u1ea1nh ph\u00fac c\u1ee7a Thi\u00ean Ch\u00faa, v\u00ec th\u1ebf m\u1ecdi ng\u01b0\u1eddi \u0111\u1ec1u b\u00ecnh \u0111\u1eb3ng v\u1ec1 ph\u1ea9m gi\u00e1. Nh\u1eefng d\u1ecb bi\u1ec7t gi\u1eefa con ng\u01b0\u1eddi n\u1eb1m trong ch\u01b0\u01a1ng tr\u00ecnh c\u1ee7a Thi\u00ean Ch\u00faa. Ng\u00e0i mu\u1ed1n ch\u00fang ta c\u1ea7n \u0111\u1ebfn nhau. Nh\u1eefng d\u1ecb bi\u1ec7t \u1ea5y \u0111\u00f2i con ng\u01b0\u1eddi s\u1ed1ng b\u00e1c \u00e1i v\u1edbi nhau. V\u00ec con ng\u01b0\u1eddi b\u00ecnh \u0111\u1eb3ng v\u1ec1 nh\u00e2n ph\u1ea9m n\u00ean ph\u1ea3i c\u1ed1 g\u1eafng gi\u1ea3m thi\u1ec3u nh\u1eefng ch\u00eanh l\u1ec7ch qu\u00e1 \u0111\u00e1ng v\u1ec1 x\u00e3 h\u1ed9i v\u00e0 kinh t\u1ebf, c\u00f9ng x\u00f3a b\u1ecf s\u1ef1 b\u1ea5t b\u00ecnh \u0111\u1eb3ng.<\/p>\n<p><strong><em>3.\u00a0\u00a0 <\/em><\/strong><strong><em>T\u00ecnh li\u00ean \u0111\u1edbi nh\u00e2n lo\u1ea1i<\/em> (Xem <span class=\"ccc_reference\" refid=\"80.328552\">CCC 1939-1948<\/span>)<\/strong><\/p>\n<p>Nguy\u00ean t\u1eafc li\u00ean \u0111\u1edbi, c\u00f2n g\u1ecdi l\u00e0 &#8220;th\u00e2n h\u1eefu&#8221; hay &#8220;b\u00e1c \u00e1i x\u00e3 h\u1ed9i&#8221;, l\u00e0 m\u1ed9t \u0111\u00f2i h\u1ecfi xu\u1ea5t ph\u00e1t tr\u1ef1c ti\u1ebfp t\u1eeb t\u00ecnh huynh \u0111\u1ec7 nh\u00e2n b\u1ea3n v\u00e0 Kit\u00f4 gi\u00e1o.<a href=\"file:\/\/\/C:\/Church%20works\/Social%20Teaching\/Hoc%20Thuyet%20Xa%20Hoi\/H\u1eccC%20THUY\u1ebeT%20X\u00c3%20H\u1ed8I%20TRONG%20GI\u00c1O%20L\u00dd%20C\u00d4NG%20GI\u00c1O.htm#_ftn10\">[10]<\/a> T\u00ecnh li\u00ean \u0111\u1edbi bi\u1ec3u l\u1ed9 tr\u01b0\u1edbc ti\u00ean qua vi\u1ec7c ph\u00e2n ph\u1ed1i c\u1ee7a c\u1ea3i v\u00e0 tr\u1ea3 l\u01b0\u01a1ng lao \u0111\u1ed9ng, sau \u0111\u00f3 l\u00e0 m\u1ed9t tr\u1eadt t\u1ef1 x\u00e3 h\u1ed9i c\u00f4ng b\u00ecnh h\u01a1n. Nh\u1eefng v\u1ea5n \u0111\u1ec1 kinh t\u1ebf x\u00e3 h\u1ed9i ch\u1ec9 c\u00f3 th\u1ec3 \u0111\u01b0\u1ee3c gi\u1ea3i quy\u1ebft nh\u1edd c\u00e1c h\u00ecnh th\u1ee9c li\u00ean \u0111\u1edbi. T\u00ecnh li\u00ean \u0111\u1edbi qu\u1ed1c t\u1ebf l\u00e0 m\u1ed9t \u0111\u00f2i h\u1ecfi c\u1ee7a tr\u1eadt t\u1ef1 lu\u00e2n l\u00fd. H\u00f2a b\u00ecnh th\u1ebf gi\u1edbi c\u0169ng t\u00f9y thu\u1ed9c m\u1ed9t ph\u1ea7n v\u00e0o t\u00ecnh li\u00ean \u0111\u1edbi n\u00e0y. T\u00ecnh li\u00ean \u0111\u1edbi kh\u00f4ng ch\u1ec9 nh\u1eb1m v\u00e0o c\u1ee7a c\u1ea3i v\u1eadt ch\u1ea5t. Khi ph\u00e2n ph\u00e1t c\u00e1c \u00e2n hu\u1ec7 thi\u00eang li\u00eang c\u1ee7a \u0111\u1ee9c tin, H\u1ed9i Th\u00e1nh gi\u00fap con ng\u01b0\u1eddi ph\u00e1t tri\u1ec3n nh\u1eefng l\u1ee3i \u00edch tr\u1ea7n th\u1ebf, b\u1eb1ng c\u00e1ch khai m\u1edf nh\u1eefng con \u0111\u01b0\u1eddng m\u1edbi cho cu\u1ed9c ph\u00e1t tri\u1ec3n n\u00e0y.<\/p>\n<p><strong>K\u1ebft Lu\u1eadn<\/strong><\/p>\n<p>H\u1ecdc Thuy\u1ebft X\u00e3 H\u1ed9i C\u00f4ng Gi\u00e1o \u0111\u1eb7t n\u1ec1n t\u1ea3ng tr\u00ean vi\u1ec7c t\u00f4n tr\u1ecdng nh\u00e2n v\u1ecb . \u00d0i\u1ec1u n\u00e0y \u0111\u00f2i bu\u1ed9c ph\u1ea3i t\u00f4n tr\u1ecdng nh\u1eefng quy\u1ec1n c\u0103n b\u1ea3n ph\u00e1t xu\u1ea5t t\u1eeb ph\u1ea9m gi\u00e1 \u0111\u00edch th\u1ef1c c\u1ee7a con ng\u01b0\u1eddi.<\/p>\n<p>1945<br \/>\nM\u1ecdi ng\u01b0\u1eddi \u0111\u1ec1u b\u00ecnh \u0111\u1eb3ng d\u1ef1a tr\u00ean nh\u00e2m ph\u1ea9m v\u00e0 c\u00e1c quy\u1ec1n xu\u1ea5t ph\u00e1t t\u1eeb nh\u00e2n ph\u1ea9m.<\/p>\n<p>1946<br \/>\nNh\u1eefng d\u1ecb bi\u1ec7t gi\u1eefa con ng\u01b0\u1eddi n\u1eb1m trong k\u1ebf ho\u1ea1ch c\u1ee7a Thi\u00ean Ch\u00faa. Ng\u01b0\u1eddi mu\u1ed1n ch\u00fang ta c\u1ea7n \u0111\u1ebfn nhau. Nh\u1eefng d\u1ecb bi\u1ec7t \u1ea5y \u0111\u00f2i con ng\u01b0\u1eddi s\u1ed1ng b\u00e1c \u00e1i v\u1edbi nhau.<\/p>\n<p>1947<br \/>\nV\u00ec con ng\u01b0\u1eddi b\u00ecnh \u0111\u1eb3ng v\u1ec1 nh\u00e2n ph\u1ea9m n\u00ean ph\u1ea3i c\u1ed1 g\u1eafng gi\u1ea3m thi\u1ec3u nh\u1eefng ch\u00eanh l\u1ec7ch qu\u00e1 \u0111\u00e1ng v\u1ec1 x\u00e3 h\u1ed9i v\u00e0 kinh t\u1ebf, x\u00f3a b\u1ecf b\u1ea5t b\u00ecnh \u0111\u1eb3ng.<\/p>\n<p>1948<br \/>\nT\u00ecnh li\u00ean \u0111\u1edbi l\u00e0 m\u1ed9t \u0111\u1ee9c t\u00ednh n\u1ed5i b\u1eadt c\u1ee7a Ki-t\u00f4 gi\u00e1o. T\u00ecnh li\u00ean \u0111\u1edbi th\u00fac b\u00e1ch ch\u00fang ta chia s\u1ebb c\u1ee7a c\u1ea3i v\u1eadt ch\u1ea5t v\u00e0 h\u01a1n n\u1eefa, c\u1ea3 c\u1ee7a c\u1ea3i tinh th\u1ea7n.<\/p>\n<p>\u00a0. \u0110\u1ee9c Th\u00e1nh Cha Phaol\u00f4 II v\u00e0 \u0110\u1ee9c Th\u00e1nh Cha B\u00ean\u00ea\u0111ict\u00f4 XVI \u0111\u00e3 ch\u00fa t\u00e2m r\u1ea5t nhi\u1ec1u \u0111\u1ebfn vi\u1ec7c so\u1ea1n th\u1ea3o m\u1ed9t s\u00e1ch Gi\u00e1o L\u00fd v\u1ec1 H\u1ecdc Thuy\u1ebft X\u00e3 H\u1ed9i C\u00f4ng Gi\u00e1o. Nhi\u1ec7m v\u1ee5 n\u00e0y \u0111\u00e3 \u0111\u01b0\u1ee3c trao ph\u00f3 cho \u0110\u1ee9c C\u1ed1 H\u1ed3ng Y Phanxic\u00f4 Nguy\u1ec5n V\u0103n Thu\u1eadn. \u0110\u1ee9c H\u1ed3ng Y \u0111\u00e3 d\u00e0nh h\u1ebft nh\u1eefng n\u0103m th\u00e1ng cu\u1ed1i c\u00f9ng c\u1ee7a \u0111\u1eddi ng\u00e0i \u0111\u1ec3 h\u01b0\u1edbng d\u1eabn H\u1ed9i \u0110\u1ed3ng Gi\u00e1o Ho\u00e0ng v\u1ec1 C\u00f4ng L\u00fd v\u00e0 H\u00f2a B\u00ecnh h\u1ec7 th\u1ed1ng h\u00f3a nh\u1eefng gi\u00e1o hu\u1ea5n v\u1ec1 x\u00e3 h\u1ed9i c\u1ee7a H\u1ed9i Th\u00e1nh, v\u00e0 so\u1ea1n th\u1ea3o cu\u1ed1n S\u00e1ch To\u00e1t Y\u1ebfu H\u1ecdc Thuy\u1ebft X\u00e3 H\u1ed9i c\u1ee7a H\u1ed9i Th\u00e1nh (Compendium of The Social Doctrine of The Church). S\u00e1ch n\u00e0y \u0111\u01b0\u1ee3c \u0110\u1ee9c H\u1ed3ng Y Martin\u00f4, l\u00e0 \u0111\u1ea5ng k\u1ebf nhi\u1ec7m, ra m\u1eaft v\u00e0o ng\u00e0y 25 th\u00e1ng 10, n\u0103m 2004. Hy v\u1ecdng S\u00e1ch To\u00e1t Y\u1ebfu n\u00e0y \u0111\u01b0\u1ee3c h\u1ecdc h\u1ecfi r\u1ed9ng r\u00e3i kh\u1eafp n\u01a1i \u0111\u1ec3 m\u1ecdi t\u00edn h\u1eefu c\u00f3 th\u1ec3 g\u00f3p ph\u1ea7n t\u00edch c\u1ef1c h\u01a1n v\u00e0o vi\u1ec7c x\u00e2y d\u1ef1ng m\u1ed9t x\u00e3 h\u1ed9i c\u00f4ng b\u1eb1ng, b\u00e1c \u00e1i \u0111\u1eb7t n\u1ec1n t\u1ea3ng tr\u00ean vi\u1ec7c t\u00f4n tr\u1ecdng ph\u1ea9m gi\u00e1 con ng\u01b0\u1eddi, l\u00e0 nh\u1eefng t\u1ea1o v\u1eadt \u0111\u01b0\u1ee3c d\u1ef1ng n\u00ean theo h\u00ecnh \u1ea3nh c\u1ee7a Thi\u00ean Ch\u00faa.<\/p>\n<p><strong><em>GLV Phaol\u00f4 Ph\u1ea1m Xu\u00e2n Kh\u00f4i<\/em><\/strong><\/p>\n<hr size=\"1\" \/><a href=\"file:\/\/\/C:\/Church%20works\/Social%20Teaching\/Hoc%20Thuyet%20Xa%20Hoi\/H\u1eccC%20THUY\u1ebeT%20X\u00c3%20H\u1ed8I%20TRONG%20GI\u00c1O%20L\u00dd%20C\u00d4NG%20GI\u00c1O.htm#_ftnref1\"><strong>[1]<\/strong><\/a> <em>Chia s\u1ebb Gi\u00e1o Hu\u1ea5n X\u00e3 H\u1ed9i C\u00f4ng Gi\u00e1o: Th\u00e1ch \u0110\u1ed1 v\u00e0 H\u01b0\u1edbng \u0110i<\/em>, H\u0110GMHK, 1998<\/p>\n<p><a href=\"file:\/\/\/C:\/Church%20works\/Social%20Teaching\/Hoc%20Thuyet%20Xa%20Hoi\/H\u1eccC%20THUY\u1ebeT%20X\u00c3%20H\u1ed8I%20TRONG%20GI\u00c1O%20L\u00dd%20C\u00d4NG%20GI\u00c1O.htm#_ftnref2\">[2]<\/a> <em>C\u1ed9ng \u0110\u1ed3ng Mu\u1ed1i v\u00e0 \u00c1nh S\u00e1ng,<\/em> H\u0110GMHK, 1993<\/p>\n<p><a href=\"file:\/\/\/C:\/Church%20works\/Social%20Teaching\/Hoc%20Thuyet%20Xa%20Hoi\/H\u1eccC%20THUY\u1ebeT%20X\u00c3%20H\u1ed8I%20TRONG%20GI\u00c1O%20L\u00dd%20C\u00d4NG%20GI\u00c1O.htm#_ftnref3\">[3]<\/a> TH\u0110GM 1971<\/p>\n<p><a href=\"file:\/\/\/C:\/Church%20works\/Social%20Teaching\/Hoc%20Thuyet%20Xa%20Hoi\/H\u1eccC%20THUY\u1ebeT%20X\u00c3%20H\u1ed8I%20TRONG%20GI\u00c1O%20L\u00dd%20C\u00d4NG%20GI\u00c1O.htm#_ftnref4\"><em><strong>[4]<\/strong><\/em><\/a><em> <\/em><em>Gaudiun et Spes <\/em>#43<em><\/em><\/p>\n<p><a href=\"file:\/\/\/C:\/Church%20works\/Social%20Teaching\/Hoc%20Thuyet%20Xa%20Hoi\/H\u1eccC%20THUY\u1ebeT%20X\u00c3%20H\u1ed8I%20TRONG%20GI\u00c1O%20L\u00dd%20C\u00d4NG%20GI\u00c1O.htm#_ftnref5\"><em><strong>[5]<\/strong><\/em><\/a><em> Gaudium et Spes <\/em>#25<\/p>\n<p><a href=\"file:\/\/\/C:\/Church%20works\/Social%20Teaching\/Hoc%20Thuyet%20Xa%20Hoi\/H\u1eccC%20THUY\u1ebeT%20X\u00c3%20H\u1ed8I%20TRONG%20GI\u00c1O%20L\u00dd%20C\u00d4NG%20GI\u00c1O.htm#_ftnref6\">[6]<\/a> Gioan Phaol\u00f4 II, <em>Centesimus annus<\/em> 48 # 4; xem. Pi\u00f4 XI, <em>Quadragesimo anno<\/em> I, 184-186.<\/p>\n<p><a href=\"file:\/\/\/C:\/Church%20works\/Social%20Teaching\/Hoc%20Thuyet%20Xa%20Hoi\/H\u1eccC%20THUY\u1ebeT%20X\u00c3%20H\u1ed8I%20TRONG%20GI\u00c1O%20L\u00dd%20C\u00d4NG%20GI\u00c1O.htm#_ftnref7\">[7]<\/a> Gioan Phaol\u00f4 II, <em>Centesimus Annus<\/em> 36#2<\/p>\n<p><a href=\"file:\/\/\/C:\/Church%20works\/Social%20Teaching\/Hoc%20Thuyet%20Xa%20Hoi\/H\u1eccC%20THUY\u1ebeT%20X\u00c3%20H\u1ed8I%20TRONG%20GI\u00c1O%20L\u00dd%20C\u00d4NG%20GI\u00c1O.htm#_ftnref8\">[8]<\/a> Xem. Gioan XXIII, <em>Pacem in Terris<\/em> 65.<\/p>\n<p><a href=\"file:\/\/\/C:\/Church%20works\/Social%20Teaching\/Hoc%20Thuyet%20Xa%20Hoi\/H\u1eccC%20THUY\u1ebeT%20X\u00c3%20H\u1ed8I%20TRONG%20GI\u00c1O%20L\u00dd%20C\u00d4NG%20GI\u00c1O.htm#_ftnref9\">[9]<\/a> Xem <em>Gaudium at Spes <\/em>27 # 1.<\/p>\n<p><a href=\"file:\/\/\/C:\/Church%20works\/Social%20Teaching\/Hoc%20Thuyet%20Xa%20Hoi\/H\u1eccC%20THUY\u1ebeT%20X\u00c3%20H\u1ed8I%20TRONG%20GI\u00c1O%20L\u00dd%20C\u00d4NG%20GI\u00c1O.htm#_ftnref10\">[10]<\/a> Xem Gioan Phaol\u00f4 II, <em>Sollicitudo Rei Socialis<\/em> 38-40; <em>Centesimus Annus<\/em> 10.<\/p>\n<div class=\"ccc_popup\" popid=\"994.113564\"><div class='ccc_header'><div class='cathref_close_button' closeid='994.113564'><div class='cathref_close_button_highlight'><\/div><\/div>CCC 1877<\/div><div class='ccc_text'><div class='cccp'><span class='paragraph_number'>&para;1877<\/span> The vocation of humanity is to show forth the image of God and to be transformed into the image of the Father's only Son. This vocation takes a personal form since each of us is called to enter into the divine beatitude; it also concerns the human community as a whole. <\/div><\/div><\/div><div class=\"ccc_popup\" popid=\"705.154225\"><div class='ccc_header'><div class='cathref_close_button' closeid='705.154225'><div class='cathref_close_button_highlight'><\/div><\/div>CCC 1878-1885<\/div><div class='ccc_text'><div class='cccp'><span class='paragraph_number'>&para;1878<\/span> All men are called to the same end: God himself. There is a certain resemblance between the unity of the divine persons and the fraternity that men are to establish among themselves in truth and love. Love of neighbor is inseparable from love for God. <\/div><div class='cccp'><span class='paragraph_number'>&para;1879<\/span> The human person needs to live in society. Society is not for him an extraneous addition but a requirement of his nature. Through the exchange with others, mutual service and dialogue with his brethren, man develops his potential; he thus responds to his vocation. <\/div><div class='cccp'><span class='paragraph_number'>&para;1880<\/span> A society is a group of persons bound together organically by a principle of unity that goes beyond each one of them. As an assembly that is at once visible and spiritual, a society endures through time: it gathers up the past and prepares for the future. By means of society, each man is established as an \"heir\" and receives certain \"talents\" that enrich his identity and whose fruits he must develop. He rightly owes loyalty to the communities of which he is part and respect to those in authority who have charge of the common good. <\/div><div class='cccp'><span class='paragraph_number'>&para;1881<\/span> Each community is defined by its purpose and consequently obeys specific rules; but \"the human person . . . is and ought to be the principle, the subject and the end of all social institutions.\" <\/div><div class='cccp'><span class='paragraph_number'>&para;1882<\/span> Certain societies, such as the family and the state, correspond more directly to the nature of man; they are necessary to him. To promote the participation of the greatest number in the life of a society, the creation of voluntary associations and institutions must be encouraged \"on both national and international levels, which relate to economic and social goals, to cultural and recreational activities, to sport, to various professions, and to political affairs.\" This \"socialization\" also expresses the natural tendency for human beings to associate with one another for the sake of attaining objectives that exceed individual capacities. It develops the qualities of the person, especially the sense of initiative and responsibility, and helps guarantee his rights. <\/div><div class='cccp'><span class='paragraph_number'>&para;1883<\/span> Socialization also presents dangers. Excessive intervention by the state can threaten personal freedom and initiative. The teaching of the Church has elaborated the principle of subsidiarity, according to which \"a community of a higher order should not interfere in the internal life of a community of a lower order, depriving the latter of its functions, but rather should support it in case of need and help to co- ordinate its activity with the activities of the rest of society, always with a view to the common good.\" <\/div><div class='cccp'><span class='paragraph_number'>&para;1884<\/span> God has not willed to reserve to himself all exercise of power. He entrusts to every creature the functions it is capable of performing, according to the capacities of its own nature. This mode of governance ought to be followed in social life. The way God acts in governing the world, which bears witness to such great regard for human freedom, should inspire the wisdom of those who govern human communities. They should behave as ministers of divine providence. <\/div><div class='cccp'><span class='paragraph_number'>&para;1885<\/span> The principle of subsidiarity is opposed to all forms of collectivism. It sets limits for state intervention. It aims at harmonizing the relationships between individuals and societies. It tends toward the establishment of true international order. <\/div><\/div><\/div><div class=\"ccc_popup\" popid=\"88.157991\"><div class='ccc_header'><div class='cathref_close_button' closeid='88.157991'><div class='cathref_close_button_highlight'><\/div><\/div>CCC 1878-1881<\/div><div class='ccc_text'><div class='cccp'><span class='paragraph_number'>&para;1878<\/span> All men are called to the same end: God himself. There is a certain resemblance between the unity of the divine persons and the fraternity that men are to establish among themselves in truth and love. Love of neighbor is inseparable from love for God. <\/div><div class='cccp'><span class='paragraph_number'>&para;1879<\/span> The human person needs to live in society. Society is not for him an extraneous addition but a requirement of his nature. Through the exchange with others, mutual service and dialogue with his brethren, man develops his potential; he thus responds to his vocation. <\/div><div class='cccp'><span class='paragraph_number'>&para;1880<\/span> A society is a group of persons bound together organically by a principle of unity that goes beyond each one of them. As an assembly that is at once visible and spiritual, a society endures through time: it gathers up the past and prepares for the future. By means of society, each man is established as an \"heir\" and receives certain \"talents\" that enrich his identity and whose fruits he must develop. He rightly owes loyalty to the communities of which he is part and respect to those in authority who have charge of the common good. <\/div><div class='cccp'><span class='paragraph_number'>&para;1881<\/span> Each community is defined by its purpose and consequently obeys specific rules; but \"the human person . . . is and ought to be the principle, the subject and the end of all social institutions.\" <\/div><\/div><\/div><div class=\"ccc_popup\" popid=\"171.159207\"><div class='ccc_header'><div class='cathref_close_button' closeid='171.159207'><div class='cathref_close_button_highlight'><\/div><\/div>CCC 1882-1883<\/div><div class='ccc_text'><div class='cccp'><span class='paragraph_number'>&para;1882<\/span> Certain societies, such as the family and the state, correspond more directly to the nature of man; they are necessary to him. To promote the participation of the greatest number in the life of a society, the creation of voluntary associations and institutions must be encouraged \"on both national and international levels, which relate to economic and social goals, to cultural and recreational activities, to sport, to various professions, and to political affairs.\" This \"socialization\" also expresses the natural tendency for human beings to associate with one another for the sake of attaining objectives that exceed individual capacities. It develops the qualities of the person, especially the sense of initiative and responsibility, and helps guarantee his rights. <\/div><div class='cccp'><span class='paragraph_number'>&para;1883<\/span> Socialization also presents dangers. Excessive intervention by the state can threaten personal freedom and initiative. The teaching of the Church has elaborated the principle of subsidiarity, according to which \"a community of a higher order should not interfere in the internal life of a community of a lower order, depriving the latter of its functions, but rather should support it in case of need and help to co- ordinate its activity with the activities of the rest of society, always with a view to the common good.\" <\/div><\/div><\/div><div class=\"ccc_popup\" popid=\"925.159788\"><div class='ccc_header'><div class='cathref_close_button' closeid='925.159788'><div class='cathref_close_button_highlight'><\/div><\/div>CCC 1883-1885<\/div><div class='ccc_text'><div class='cccp'><span class='paragraph_number'>&para;1883<\/span> Socialization also presents dangers. Excessive intervention by the state can threaten personal freedom and initiative. The teaching of the Church has elaborated the principle of subsidiarity, according to which \"a community of a higher order should not interfere in the internal life of a community of a lower order, depriving the latter of its functions, but rather should support it in case of need and help to co- ordinate its activity with the activities of the rest of society, always with a view to the common good.\" <\/div><div class='cccp'><span class='paragraph_number'>&para;1884<\/span> God has not willed to reserve to himself all exercise of power. He entrusts to every creature the functions it is capable of performing, according to the capacities of its own nature. This mode of governance ought to be followed in social life. The way God acts in governing the world, which bears witness to such great regard for human freedom, should inspire the wisdom of those who govern human communities. They should behave as ministers of divine providence. <\/div><div class='cccp'><span class='paragraph_number'>&para;1885<\/span> The principle of subsidiarity is opposed to all forms of collectivism. It sets limits for state intervention. It aims at harmonizing the relationships between individuals and societies. It tends toward the establishment of true international order. <\/div><\/div><\/div><div class=\"ccc_popup\" popid=\"434.16041\"><div class='ccc_header'><div class='cathref_close_button' closeid='434.16041'><div class='cathref_close_button_highlight'><\/div><\/div>CCC 1886-1896<\/div><div class='ccc_text'><div class='cccp'><span class='paragraph_number'>&para;1886<\/span> Society is essential to the fulfillment of the human vocation. To attain this aim, respect must be accorded to the just hierarchy of values, which \"subordinates physical and instinctual dimensions to interior and spiritual ones:\"<p> Human society must primarily be considered something pertaining to the spiritual. Through it, in the bright light of truth, men should share their knowledge, be able to exercise their rights and fulfill their obligations, be inspired to seek spiritual values; mutually derive genuine pleasure from the beautiful, of whatever order it be; always be readily disposed to pass on to others the best of their own cultural heritage; and eagerly strive to make their own the spiritual achievements of others. These benefits not only influence, but at the same time give aim and scope to all that has bearing on cultural expressions, economic, and social institutions, political movements and forms, laws, and all other structures by which society is outwardly established and constantly developed. <\/p><\/div><div class='cccp'><span class='paragraph_number'>&para;1887<\/span> The inversion of means and ends, which results in giving the value of ultimate end to what is only a means for attaining it, or in viewing persons as mere means to that end, engenders unjust structures which \"make Christian conduct in keeping with the commandments of the divine Law-giver difficult and almost impossible.\" <\/div><div class='cccp'><span class='paragraph_number'>&para;1888<\/span> It is necessary, then, to appeal to the spiritual and moral capacities of the human person and to the permanent need for his inner conversion, so as to obtain social changes that will really serve him. The acknowledged priority of the conversion of heart in no way eliminates but on the contrary imposes the obligation of bringing the appropriate remedies to institutions and living conditions when they are an inducement to sin, so that they conform to the norms of justice and advance the good rather than hinder it. <\/div><div class='cccp'><span class='paragraph_number'>&para;1889<\/span> Without the help of grace, men would not know how \"to discern the often narrow path between the cowardice which gives in to evil, and the violence which under the illusion of fighting evil only makes it worse.\" This is the path of charity, that is, of the love of God and of neighbor. Charity is the greatest social commandment. It respects others and their rights. It requires the practice of justice, and it alone makes us capable of it. Charity inspires a life of self-giving: \"Whoever seeks to gain his life will lose it, but whoever loses his life will preserve it.\" <\/div><div class='cccp'><span class='paragraph_number'>&para;1890<\/span> There is a certain resemblance between the unity of the divine persons and the fraternity that men ought to establish among themselves. <\/div><div class='cccp'><span class='paragraph_number'>&para;1891<\/span> The human person needs life in society in order to develop in accordance with his nature. Certain societies, such as the family and the state, correspond more directly to the nature of man. <\/div><div class='cccp'><span class='paragraph_number'>&para;1892<\/span> \"The human person . . . is and ought to be the principle, the subject, and the object of every social organization\" (GS 25 ? 1). <\/div><div class='cccp'><span class='paragraph_number'>&para;1893<\/span> Widespread participation in voluntary associations and institutions is to be encouraged. <\/div><div class='cccp'><span class='paragraph_number'>&para;1894<\/span> In accordance with the principle of subsidiarity, neither the state nor any larger society should substitute itself for the initiative and responsibility of individuals and intermediary bodies. <\/div><div class='cccp'><span class='paragraph_number'>&para;1895<\/span> Society ought to promote the exercise of virtue, not obstruct it. It should be animated by a just hierarchy of values. <\/div><div class='cccp'><span class='paragraph_number'>&para;1896<\/span> Where sin has perverted the social climate, it is necessary to call for the conversion of hearts and appeal to the grace of God. Charity urges just reforms. There is no solution to the social question apart from the Gospel (cf. CA 3, 5). <\/div><\/div><\/div><div class=\"ccc_popup\" popid=\"335.168861\"><div class='ccc_header'><div class='cathref_close_button' closeid='335.168861'><div class='cathref_close_button_highlight'><\/div><\/div>CCC 1897-1904<\/div><div class='ccc_text'><div class='cccp'><span class='paragraph_number'>&para;1897<\/span> \"Human society can be neither well-ordered nor prosperous unless it has some people invested with legitimate authority to preserve its institutions and to devote themselves as far as is necessary to work and care for the good of all.\"<p> By \"authority\" one means the quality by virtue of which persons or institutions make laws and give orders to men and expect obedience from them. <\/p><\/div><div class='cccp'><span class='paragraph_number'>&para;1898<\/span> Every human community needs an authority to govern it. The foundation of such authority lies in human nature. It is necessary for the unity of the state. Its role is to ensure as far as possible the common good of the society. <\/div><div class='cccp'><span class='paragraph_number'>&para;1899<\/span> The authority required by the moral order derives from God: \"Let every person be subject to the governing authorities. For there is no authority except from God, and those that exist have been instituted by God. Therefore he who resists the authorities resists what God has appointed, and those who resist will incur judgment.\" <\/div><div class='cccp'><span class='paragraph_number'>&para;1900<\/span> The duty of obedience requires all to give due honor to authority and to treat those who are charged to exercise it with respect, and, insofar as it is deserved, with gratitude and good-will.<p> Pope St. Clement of Rome provides the Church's most ancient prayer for political authorities: \"Grant to them, Lord, health, peace, concord, and stability, so that they may exercise without offense the sovereignty that you have given them. Master, heavenly King of the ages, you give glory, honor, and power over the things of earth to the sons of men. Direct, Lord, their counsel, following what is pleasing and acceptable in your sight, so that by exercising with devotion and in peace and gentleness the power that you have given to them, they may find favor with you.\" <\/p><\/div><div class='cccp'><span class='paragraph_number'>&para;1901<\/span> If authority belongs to the order established by God, \"the choice of the political regime and the appointment of rulers are left to the free decision of the citizens.\"<p> The diversity of political regimes is morally acceptable, provided they serve the legitimate good of the communities that adopt them. Regimes whose nature is contrary to the natural law, to the public order, and to the fundamental rights of persons cannot achieve the common good of the nations on which they have been imposed. <\/p><\/div><div class='cccp'><span class='paragraph_number'>&para;1902<\/span> Authority does not derive its moral legitimacy from itself. It must not behave in a despotic manner, but must act for the common good as a \"moral force based on freedom and a sense of responsibility\":<p> A human law has the character of law to the extent that it accords with right reason, and thus derives from the eternal law. Insofar as it falls short of right reason it is said to be an unjust law, and thus has not so much the nature of law as of a kind of violence. <\/p><\/div><div class='cccp'><span class='paragraph_number'>&para;1903<\/span> Authority is exercised legitimately only when it seeks the common good of the group concerned and if it employs morally licit means to attain it. If rulers were to enact unjust laws or take measures contrary to the moral order, such arrangements would not be binding in conscience. In such a case, \"authority breaks down completely and results in shameful abuse.\" <\/div><div class='cccp'><span class='paragraph_number'>&para;1904<\/span> \"It is preferable that each power be balanced by other powers and by other spheres of responsibility which keep it within proper bounds. This is the principle of the 'rule of law,' in which the law is sovereign and not the arbitrary will of men.\" <\/div><\/div><\/div><div class=\"ccc_popup\" popid=\"929.288674\"><div class='ccc_header'><div class='cathref_close_button' closeid='929.288674'><div class='cathref_close_button_highlight'><\/div><\/div>CCC 1897-1900<\/div><div class='ccc_text'><div class='cccp'><span class='paragraph_number'>&para;1897<\/span> \"Human society can be neither well-ordered nor prosperous unless it has some people invested with legitimate authority to preserve its institutions and to devote themselves as far as is necessary to work and care for the good of all.\"<p> By \"authority\" one means the quality by virtue of which persons or institutions make laws and give orders to men and expect obedience from them. <\/p><\/div><div class='cccp'><span class='paragraph_number'>&para;1898<\/span> Every human community needs an authority to govern it. The foundation of such authority lies in human nature. It is necessary for the unity of the state. Its role is to ensure as far as possible the common good of the society. <\/div><div class='cccp'><span class='paragraph_number'>&para;1899<\/span> The authority required by the moral order derives from God: \"Let every person be subject to the governing authorities. For there is no authority except from God, and those that exist have been instituted by God. Therefore he who resists the authorities resists what God has appointed, and those who resist will incur judgment.\" <\/div><div class='cccp'><span class='paragraph_number'>&para;1900<\/span> The duty of obedience requires all to give due honor to authority and to treat those who are charged to exercise it with respect, and, insofar as it is deserved, with gratitude and good-will.<p> Pope St. Clement of Rome provides the Church's most ancient prayer for political authorities: \"Grant to them, Lord, health, peace, concord, and stability, so that they may exercise without offense the sovereignty that you have given them. Master, heavenly King of the ages, you give glory, honor, and power over the things of earth to the sons of men. Direct, Lord, their counsel, following what is pleasing and acceptable in your sight, so that by exercising with devotion and in peace and gentleness the power that you have given to them, they may find favor with you.\" <\/p><\/div><\/div><\/div><div class=\"ccc_popup\" popid=\"276.289384\"><div class='ccc_header'><div class='cathref_close_button' closeid='276.289384'><div class='cathref_close_button_highlight'><\/div><\/div>CCC 1901-1904<\/div><div class='ccc_text'><div class='cccp'><span class='paragraph_number'>&para;1901<\/span> If authority belongs to the order established by God, \"the choice of the political regime and the appointment of rulers are left to the free decision of the citizens.\"<p> The diversity of political regimes is morally acceptable, provided they serve the legitimate good of the communities that adopt them. Regimes whose nature is contrary to the natural law, to the public order, and to the fundamental rights of persons cannot achieve the common good of the nations on which they have been imposed. <\/p><\/div><div class='cccp'><span class='paragraph_number'>&para;1902<\/span> Authority does not derive its moral legitimacy from itself. It must not behave in a despotic manner, but must act for the common good as a \"moral force based on freedom and a sense of responsibility\":<p> A human law has the character of law to the extent that it accords with right reason, and thus derives from the eternal law. Insofar as it falls short of right reason it is said to be an unjust law, and thus has not so much the nature of law as of a kind of violence. <\/p><\/div><div class='cccp'><span class='paragraph_number'>&para;1903<\/span> Authority is exercised legitimately only when it seeks the common good of the group concerned and if it employs morally licit means to attain it. If rulers were to enact unjust laws or take measures contrary to the moral order, such arrangements would not be binding in conscience. In such a case, \"authority breaks down completely and results in shameful abuse.\" <\/div><div class='cccp'><span class='paragraph_number'>&para;1904<\/span> \"It is preferable that each power be balanced by other powers and by other spheres of responsibility which keep it within proper bounds. This is the principle of the 'rule of law,' in which the law is sovereign and not the arbitrary will of men.\" <\/div><\/div><\/div><div class=\"ccc_popup\" popid=\"638.290167\"><div class='ccc_header'><div class='cathref_close_button' closeid='638.290167'><div class='cathref_close_button_highlight'><\/div><\/div>CCC 1905-1912<\/div><div class='ccc_text'><div class='cccp'><span class='paragraph_number'>&para;1905<\/span> In keeping with the social nature of man, the good of each individual is necessarily related to the common good, which in turn can be defined only in reference to the human person:<p> Do not live entirely isolated, having retreated into yourselves, as if you were already justified, but gather instead to seek the common good together. <\/p><\/div><div class='cccp'><span class='paragraph_number'>&para;1906<\/span> By common good is to be understood \"the sum total of social conditions which allow people, either as groups or as individuals, to reach their fulfillment more fully and more easily.\" The common good concerns the life of all. It calls for prudence from each, and even more from those who exercise the office of authority. It consists of three essential elements: <\/div><div class='cccp'><span class='paragraph_number'>&para;1907<\/span> First, the common good presupposes respect for the person as such. In the name of the common good, public authorities are bound to respect the fundamental and inalienable rights of the human person. Society should permit each of its members to fulfill his vocation. In particular, the common good resides in the conditions for the exercise of the natural freedoms indispensable for the development of the human vocation, such as \"the right to act according to a sound norm of conscience and to safeguard . . . privacy, and rightful freedom also in matters of religion.\" <\/div><div class='cccp'><span class='paragraph_number'>&para;1908<\/span> Second, the common good requires the social well-being and development of the group itself. Development is the epitome of all social duties. Certainly, it is the proper function of authority to arbitrate, in the name of the common good, between various particular interests; but it should make accessible to each what is needed to lead a truly human life: food, clothing, health, work, education and culture, suitable information, the right to establish a family, and so on. <\/div><div class='cccp'><span class='paragraph_number'>&para;1909<\/span> Finally, the common good requires peace, that is, the stability and security of a just order. It presupposes that authority should ensure by morally acceptable means the security of society and its members. It is the basis of the right to legitimate personal and collective defense. <\/div><div class='cccp'><span class='paragraph_number'>&para;1910<\/span> Each human community possesses a common good which permits it to be recognized as such; it is in the political community that its most complete realization is found. It is the role of the state to defend and promote the common good of civil society, its citizens, and intermediate bodies. <\/div><div class='cccp'><span class='paragraph_number'>&para;1911<\/span> Human interdependence is increasing and gradually spreading throughout the world. The unity of the human family, embracing people who enjoy equal natural dignity, implies a universal common good. This good calls for an organization of the community of nations able to \"provide for the different needs of men; this will involve the sphere of social life to which belong questions of food, hygiene, education, . . . and certain situations arising here and there, as for example . . . alleviating the miseries of refugees dispersed throughout the world, and assisting migrants and their families.\" <\/div><div class='cccp'><span class='paragraph_number'>&para;1912<\/span> The common good is always oriented towards the progress of persons: \"The order of things must be subordinate to the order of persons, and not the other way around.\" This order is founded on truth, built up in justice, and animated by love. <\/div><\/div><\/div><div class=\"ccc_popup\" popid=\"251.309043\"><div class='ccc_header'><div class='cathref_close_button' closeid='251.309043'><div class='cathref_close_button_highlight'><\/div><\/div>CCC 1913-1927<\/div><div class='ccc_text'><div class='cccp'><span class='paragraph_number'>&para;1913<\/span> \"Participation\" is the voluntary and generous engagement of a person in social interchange. It is necessary that all participate, each according to his position and role, in promoting the common good. This obligation is inherent in the dignity of the human person. <\/div><div class='cccp'><span class='paragraph_number'>&para;1914<\/span> Participation is achieved first of all by taking charge of the areas for which one assumes personal responsibility: by the care taken for the education of his family, by conscientious work, and so forth, man participates in the good of others and of society. <\/div><div class='cccp'><span class='paragraph_number'>&para;1915<\/span> As far as possible citizens should take an active part in public life. The manner of this participation may vary from one country or culture to another. \"One must pay tribute to those nations whose systems permit the largest possible number of the citizens to take part in public life in a climate of genuine freedom.\" <\/div><div class='cccp'><span class='paragraph_number'>&para;1916<\/span> As with any ethical obligation, the participation of all in realizing the common good calls for a continually renewed conversion of the social partners. Fraud and other subterfuges, by which some people evade the constraints of the law and the prescriptions of societal obligation, must be firmly condemned because they are incompatible with the requirements of justice. Much care should be taken to promote institutions that improve the conditions of human life. <\/div><div class='cccp'><span class='paragraph_number'>&para;1917<\/span> It is incumbent on those who exercise authority to strengthen the values that inspire the confidence of the members of the group and encourage them to put themselves at the service of others. Participation begins with education and culture. \"One is entitled to think that the future of humanity is in the hands of those who are capable of providing the generations to come with reasons for life and optimism.\" <\/div><div class='cccp'><span class='paragraph_number'>&para;1918<\/span> \"There is no authority except from God, and those authorities that exist have been instituted by God\" (Rom 13:1). <\/div><div class='cccp'><span class='paragraph_number'>&para;1919<\/span> Every human community needs an authority in order to endure and develop. <\/div><div class='cccp'><span class='paragraph_number'>&para;1920<\/span> \"The political community and public authority are based on human nature and therefore . . . belong to an order established by God\" (GS 74 ? 3). <\/div><div class='cccp'><span class='paragraph_number'>&para;1921<\/span> Authority is exercised legitimately if it is committed to the common good of society. To attain this it must employ morally acceptable means. <\/div><div class='cccp'><span class='paragraph_number'>&para;1922<\/span> The diversity of political regimes is legitimate, provided they contribute to the good of the community. <\/div><div class='cccp'><span class='paragraph_number'>&para;1923<\/span> Political authority must be exercised within the limits of the moral order and must guarantee the conditions for the exercise of freedom. <\/div><div class='cccp'><span class='paragraph_number'>&para;1924<\/span> The common good comprises \"the sum total of social conditions which allow people, either as groups or as individuals, to reach their fulfillment more fully and more easily\" (GS 26 1). <\/div><div class='cccp'><span class='paragraph_number'>&para;1925<\/span> The common good consists of three essential elements: respect for and promotion of the fundamental rights of the person; prosperity, or the development of the spiritual and temporal goods of society; the peace and security of the group and of its members. <\/div><div class='cccp'><span class='paragraph_number'>&para;1926<\/span> The dignity of the human person requires the pursuit of the common good. Everyone should be concerned to create and support institutions that improve the conditions of human life. <\/div><div class='cccp'><span class='paragraph_number'>&para;1927<\/span> It is the role of the state to defend and promote the common good of civil society. The common good of the whole human family calls for an organization of society on the international level. <\/div><\/div><\/div><div class=\"ccc_popup\" popid=\"639.326273\"><div class='ccc_header'><div class='cathref_close_button' closeid='639.326273'><div class='cathref_close_button_highlight'><\/div><\/div>CCC 1928<\/div><div class='ccc_text'><div class='cccp'><span class='paragraph_number'>&para;1928<\/span> Society ensures social justice when it provides the conditions that allow associations or individuals to obtain what is their due, according to their nature and their vocation. Social justice is linked to the common good and the exercise of authority. <\/div><\/div><\/div><div class=\"ccc_popup\" popid=\"50.326632\"><div class='ccc_header'><div class='cathref_close_button' closeid='50.326632'><div class='cathref_close_button_highlight'><\/div><\/div>CCC 1929-1933<\/div><div class='ccc_text'><div class='cccp'><span class='paragraph_number'>&para;1929<\/span> Social justice can be obtained only in respecting the transcendent dignity of man. The person represents the ultimate end of society, which is ordered to him:<p> What is at stake is the dignity of the human person, whose defense and promotion have been entrusted to us by the Creator, and to whom the men and women at every moment of history are strictly and responsibly in debt. <\/p><\/div><div class='cccp'><span class='paragraph_number'>&para;1930<\/span> Respect for the human person entails respect for the rights that flow from his dignity as a creature. These rights are prior to society and must be recognized by it. They are the basis of the moral legitimacy of every authority: by flouting them, or refusing to recognize them in its positive legislation, a society undermines its own moral legitimacy. If it does not respect them, authority can rely only on force or violence to obtain obedience from its subjects. It is the Church's role to remind men of good will of these rights and to distinguish them from unwarranted or false claims. <\/div><div class='cccp'><span class='paragraph_number'>&para;1931<\/span> Respect for the human person proceeds by way of respect for the principle that \"everyone should look upon his neighbor (without any exception) as 'another self,' above all bearing in mind his life and the means necessary for living it with dignity.\" No legislation could by itself do away with the fears, prejudices, and attitudes of pride and selfishness which obstruct the establishment of truly fraternal societies. Such behavior will cease only through the charity that finds in every man a \"neighbor,\" a brother. <\/div><div class='cccp'><span class='paragraph_number'>&para;1932<\/span> The duty of making oneself a neighbor to others and actively serving them becomes even more urgent when it involves the disadvantaged, in whatever area this may be. \"As you did it to one of the least of these my brethren, you did it to me.\" <\/div><div class='cccp'><span class='paragraph_number'>&para;1933<\/span> This same duty extends to those who think or act differently from us. The teaching of Christ goes so far as to require the forgiveness of offenses. He extends the commandment of love, which is that of the New Law, to all enemies. Liberation in the spirit of the Gospel is incompatible with hatred of one's enemy as a person, but not with hatred of the evil that he does as an enemy. <\/div><\/div><\/div><div class=\"ccc_popup\" popid=\"840.327638\"><div class='ccc_header'><div class='cathref_close_button' closeid='840.327638'><div class='cathref_close_button_highlight'><\/div><\/div>CCC 1934-1938<\/div><div class='ccc_text'><div class='cccp'><span class='paragraph_number'>&para;1934<\/span> Created in the image of the one God and equally endowed with rational souls, all men have the same nature and the same origin. Redeemed by the sacrifice of Christ, all are called to participate in the same divine beatitude: all therefore enjoy an equal dignity. <\/div><div class='cccp'><span class='paragraph_number'>&para;1935<\/span> The equality of men rests essentially on their dignity as persons and the rights that flow from it:<p> Every form of social or cultural discrimination in fundamental personal rights on the grounds of sex, race, color, social conditions, language, or religion must be curbed and eradicated as incompatible with God's design. <\/p><\/div><div class='cccp'><span class='paragraph_number'>&para;1936<\/span> On coming into the world, man is not equipped with everything he needs for developing his bodily and spiritual life. He needs others. Differences appear tied to age, physical abilities, intellectual or moral aptitudes, the benefits derived from social commerce, and the distribution of wealth. The \"talents\" are not distributed equally. <\/div><div class='cccp'><span class='paragraph_number'>&para;1937<\/span> These differences belong to God's plan, who wills that each receive what he needs from others, and that those endowed with particular \"talents\" share the benefits with those who need them. These differences encourage and often oblige persons to practice generosity, kindness, and sharing of goods; they foster the mutual enrichment of cultures:<p> I distribute the virtues quite diversely; I do not give all of them to each person, but some to one, some to others. . . . I shall give principally charity to one; justice to another; humility to this one, a living faith to that one. . . . And so I have given many gifts and graces, both spiritual and temporal, with such diversity that I have not given everything to one single person, so that you may be constrained to practice charity towards one another. . . . I have willed that one should need another and that all should be my ministers in distributing the graces and gifts they have received from me. <\/p><\/div><div class='cccp'><span class='paragraph_number'>&para;1938<\/span> There exist also sinful inequalities that affect millions of men and women. These are in open contradiction of the Gospel:<p> Their equal dignity as persons demands that we strive for fairer and more humane conditions. Excessive economic and social disparity between individuals and peoples of the one human race is a source of scandal and militates against social justice, equity, human dignity, as well as social and international peace. <\/p><\/div><\/div><\/div><div class=\"ccc_popup\" popid=\"80.328552\"><div class='ccc_header'><div class='cathref_close_button' closeid='80.328552'><div class='cathref_close_button_highlight'><\/div><\/div>CCC 1939-1948<\/div><div class='ccc_text'><div class='cccp'><span class='paragraph_number'>&para;1939<\/span> The principle of solidarity, also articulated in terms of \"friendship\" or \"social charity,\" is a direct demand of human and Christian brotherhood.<p> An error, \"today abundantly widespread, is disregard for the law of human solidarity and charity, dictated and imposed both by our common origin and by the equality in rational nature of all men, whatever nation they belong to. This law is sealed by the sacrifice of redemption offered by Jesus Christ on the altar of the Cross to his heavenly Father, on behalf of sinful humanity.\" <\/p><\/div><div class='cccp'><span class='paragraph_number'>&para;1940<\/span> Solidarity is manifested in the first place by the distribution of goods and remuneration for work. It also presupposes the effort for a more just social order where tensions are better able to be reduced and conflicts more readily settled by negotiation. <\/div><div class='cccp'><span class='paragraph_number'>&para;1941<\/span> Socio-economic problems can be resolved only with the help of all the forms of solidarity: solidarity of the poor among themselves, between rich and poor, of workers among themselves, between employers and employees in a business, solidarity among nations and peoples. International solidarity is a requirement of the moral order; world peace depends in part upon this. <\/div><div class='cccp'><span class='paragraph_number'>&para;1942<\/span> The virtue of solidarity goes beyond material goods. In spreading the spiritual goods of the faith, the Church has promoted, and often opened new paths for, the development of temporal goods as well. And so throughout the centuries has the Lord's saying been verified: \"Seek first his kingdom and his righteousness, and all these things shall be yours as well\":<p> For two thousand years this sentiment has lived and endured in the soul of the Church, impelling souls then and now to the heroic charity of monastic farmers, liberators of slaves, healers of the sick, and messengers of faith, civilization, and science to all generations and all peoples for the sake of creating the social conditions capable of offering to everyone possible a life worthy of man and of a Christian. <\/p><\/div><div class='cccp'><span class='paragraph_number'>&para;1943<\/span> Society ensures social justice by providing the conditions that allow associations and individuals to obtain their due. <\/div><div class='cccp'><span class='paragraph_number'>&para;1944<\/span> Respect for the human person considers the other \"another self.\" It presupposes respect for the fundamental rights that flow from the dignity intrinsic of the person. <\/div><div class='cccp'><span class='paragraph_number'>&para;1945<\/span> The equality of men concerns their dignity as persons and the rights that flow from it. <\/div><div class='cccp'><span class='paragraph_number'>&para;1946<\/span> The differences among persons belong to God's plan, who wills that we should need one another. These differences should encourage charity. <\/div><div class='cccp'><span class='paragraph_number'>&para;1947<\/span> The equal dignity of human persons requires the effort to reduce excessive social and economic inequalities. It gives urgency to the elimination of sinful inequalities. <\/div><div class='cccp'><span class='paragraph_number'>&para;1948<\/span> Solidarity is an eminently Christian virtue. It practices the sharing of spiritual goods even more than material ones. <\/div><\/div><\/div>","protected":false},"excerpt":{"rendered":"<p>Thi\u00ean Ch\u00faa d\u1ef1ng n\u00ean con ng\u01b0\u1eddi \u0111\u1ec3 s\u1ed1ng trong x\u00e3 h\u1ed9i. \u01a0n g\u1ecdi c\u1ee7a con ng\u01b0\u1eddi l\u00e0 bi\u1ec3u hi\u1ec7n h\u00ecnh \u1ea3nh Thi\u00ean Ch\u00faa v\u00e0 d\u1ea7n d\u1ea7n bi\u1ebfn \u0111\u1ed5i th\u00e0nh h\u00ecnh \u1ea3nh \u0110\u1ee9c Kit\u00f4. Kh\u00f4ng nh\u1eefng Thi\u00ean Ch\u00faa ban g\u1ecdi n\u00e0y cho m\u1ed7i c\u00e1 nh\u00e2n, m\u00e0 con cho to\u00e0n th\u1ec3 c\u1ed9ng \u0111\u1ed3ng nh\u00e2n lo\u1ea1i (xem CCC &#8230; <span class=\"more\"><a class=\"more-link\" href=\"http:\/\/www.giaoly.org\/vn\/tom-tat-hoc-thuyet-xa-hoi-cong-giao-theo-giao-ly-hoi-thanh\/\">[Read more&#8230;]<\/a><\/span><\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"closed","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[32],"tags":[],"class_list":{"0":"entry","1":"post","2":"publish","3":"author-phaolo","4":"post-206","6":"format-standard","7":"category-hoc-thuyet-xa-hoi"},"_links":{"self":[{"href":"http:\/\/www.giaoly.org\/vn\/wp-json\/wp\/v2\/posts\/206","targetHints":{"allow":["GET"]}}],"collection":[{"href":"http:\/\/www.giaoly.org\/vn\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"http:\/\/www.giaoly.org\/vn\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"http:\/\/www.giaoly.org\/vn\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"http:\/\/www.giaoly.org\/vn\/wp-json\/wp\/v2\/comments?post=206"}],"version-history":[{"count":0,"href":"http:\/\/www.giaoly.org\/vn\/wp-json\/wp\/v2\/posts\/206\/revisions"}],"wp:attachment":[{"href":"http:\/\/www.giaoly.org\/vn\/wp-json\/wp\/v2\/media?parent=206"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"http:\/\/www.giaoly.org\/vn\/wp-json\/wp\/v2\/categories?post=206"},{"taxonomy":"post_tag","embeddable":true,"href":"http:\/\/www.giaoly.org\/vn\/wp-json\/wp\/v2\/tags?post=206"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}