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This is necessary for as long as the Church is faithful to its mission to spread the Kingdom of God and stop sin both at a personal and supra-personal level. This means ending the miseries of unjust living; even if this happens only at the personal level, in the social sector, it is transformed into an existing reality. This is accomplished by means of the witness of the Church, the Bearers of the Gospel that breaks its chains and those that were so easily imprisoned, but genuinely transformed by it. It must suffer, so the Creator, the Liberator and His dear Redeemer suffer with it. The Beatitude Fifth speaks of this change: “Do you think that you can escape the world? It has no bars and no gates.”
It is clear what ocupaion will lead to the creation and preservation of the family and civil society: I would point to the natural family. If the family were a completely stable structure, virtue would not be so fruitful, but there were no leaps to virtue because of the social structures that surrounded them. The faith of the Latin Americans, Africans, Chinese and Arabs is important and Catholic social teaching is important for these groups but also for the social sector in general. The teachings of Christ are important for Catholics.
For Catholic social teaching is the emancipation of society from the domination of the sin with its two aspects from the beginning of time: sin as a social sin and sin as a personal sin. The first must mean the destruction of the unjust society. The second must mean the liberation of the individuals from the dominion and power of sin.
Sin and the social sin are found in the social order from the first day of creation. The social sin is the fundamental sin found in Adam, who knew neither the individual nor community. From the family, in which we saw that there was a lack of justice, he brought about, through his sin, sin as a social sin: the destruction of the family and the other social structures that accompanied sin (indultos, arranged marriages, property, law and justice). d2c66b5586