Social Teachings of the Church
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Transcript of Social Teachings of the Church
CATHOLIC SOCIAL TEACHING:
COMPRISE THOSE ASPECTS
OF THE CATHOLIC DOCTRINE
WHICH RELATE TO MATTERS DEALING WITH
THE COLLECTIVE ASPECT OF HUMANITY.
RERUM NOVARUM LEO XIII 1891
LETTER TO ALL BISHOPS THAT ADDRESSED THE CONDITION OF THE WORKING CLASS.
RN DISCUSSED THE FOLLOWING: SOCIAL, POLITICAL & ECONOMIC ORDERS CONDITIONED BY CAPITALISM AND SOCIALISM
WHAT IS THE MORAL GOOD OF THE SOCIETY?
RN SUPPORTED THE RIGHTS OF LABOR TO FORM UNIONS AND
AFFIRMED PRIVATE PROPERTY RIGHTS.
DISCUSSED THE PROBLEMS RAISED BY
INDUSTRIAL REVOLUTION
CAPITALISM INDIVIDUALISM:
PROMOTES UNRESTRICTED EXERCISE OF INDIVIDUAL GOALS
AND DESIRES
SOCIALISM
COLLECTIVISM: THE WHOLE IS GREATER THAN THE SUM OF ITS PARTS.
SOCIETY AS A WHOLE HAS MORE MEANING OR VALUE THAN SEPARATE
INDIVIDUALS THAT MAKE UP THE SOCIETY.
BEGINNING OF CATHOLIC SOCIAL TEACHING:
THOMISTIC APPROACH RELATIONAL ANTHROPOLOGY
RECOGNIZED THE LEGITIMACY
AND THE NEED FOR PARTICIPATION BY ALL IN
PRIVATE PROPERTY
QUADRAGESIMO ANNO PIUS XI 1931
"ON THE RECONSTRUCTION OF THE SOCIAL ORDER“
QA EXPANDED ON RERUM NOVARUM,
NOTES THE POSITIVE
EFFECT OF THE EARLIER
DOCUMENT BUT POINTING OUT THAT THE WORLD
HAD CHANGED SIGNIFICANTLY SINCE
POPE LEO'S TIME.
A RESPONSE TO THE GREAT DEPRESSION
IT CALLS FOR THE
ESTABLISHMENT OF A SOCIAL ORDER BASED ON THE PRINCIPLE OF SUBSIDIARITY
QA REITERATED RN’S DEFENCE OF PRIVATE PROPERTY RIGHTS
AND COLLECTIVE BARGAINING,
AND REPEATED HIS CONTENTION THAT
BLIND ECONOMIC FORCES CANNOT CREATE A JUST SOCIETY ON THEIR OWN
QA SUPPORTED STATE INTERVENTION TO MEDIATE LABOR-MANAGEMENT CONFLICTS
AND INTRODUCED THE CONCEPT OF SUBSIDIARITY INTO CATHOLIC THOUGHT.
RECONSTRUCTION OF THE SOCIAL ORDER BASED ON CORPORATIST PRINCIPLES
BRINGS TOGETHER UNDER BROADER CORPORATION:
CAPITAL, OWNERS, WORKERS, CONSUMERS
TO WORK FOR THE GOOD OF THE INDUSTRY, THUS OVERCOMING DIVISION BETWEEN LABOR AND CAPITAL
MATER ET MAGISTRA JOHN XXIII 1961
"CHRISTIANITY AND SOCIAL PROGRESS"
EXPANDED THE CHURCH'S SOCIAL DOCTRINE
TO COVER THE RELATIONS BETWEEN RICH AND
POOR NATIONS,
EXAMINING THE OBLIGATION OF RICH COUNTRIES
TO ASSIST POOR COUNTRIES WHILE RESPECTING THEIR PARTICULAR CULTURES.
AFFIRMING THE ROLE OF THE CHURCH AS A TEACHER AND AS A NURTURING GUARDIAN
OF THE POOR AND OPPRESSED…
MM CALLS FOR A GREATER AWARENESS OF THE NEED FOR ALL PEOPLES
TO LIVE AS ONE COMMUNITY WITH A
COMMON GOOD.
SPECIAL ATTENTION IS FOCUSED ON THE PLIGHT OF
THE FARMERS AND FARM WORKERS IN DEPRESSED RURAL,
AGRICULTURAL ECONOMIES.
BEST REMEBERED FOR INSISTENCE ON SOCIALIZATION
INTERDEPENDENCE OF
CITIZENS AND STATE INTERVENTION
BECAUSE ONLY THE STATE CAN DEAL WITH THE
ALL EMBRACING ISSUES
RECOGNIZES THE RIGHT TO PRIVATE PROPERTY BUT INSISTS ON THE SOCIAL DIMENSION OF PROPERTY
PACEM IN TERRIS JOHN XXIII 1963
COVERS THE ENTIRE SPECTRUM OF
RELATIONS BETWEEN INDIVIDUALS, BETWEEN THE
INDIVIDUAL AND THE COMMUNITY,
AND BETWEEN NATIONS.
AFFIRMS THE
INVIOLABILITY OF HUMAN RIGHTS.
PEACE, BASED ON MUTUAL TRUST, CAN BE WELL-FOUNDED ONLY IF BASED ON UNITY
OF RIGHT ORDER IN HUMAN AFFAIRS ARISING FROM A
GENUINE RESPECT FOR AND ADHERENCE TO THE
LAW OF GOD
DEVELOPMENTS IN THIS ENCYCLICAL
A. HUMAN RIGHTS
ANY HUMAN SOCIETY, IF IT IS TO BE WELL-ORDERED AND PRODUCTIVE, MUST LAY DOWN AS A FOUNDATION THIS
PRINCIPLE:
NAMELY, THAT EVERY HUMAN BEING IS A PERSON, THAT IS, HIS NATURE IS ENDOWED WITH INTELLIGENCE AND
FREE WILL.
INDEED, PRECISELY BECAUSE HE IS A PERSON HE HAS RIGHTS AND OBLIGATIONS FLOWING
DIRECTLY AND SIMULTANEOUSLY FROM HIS VERY NATURE.
AND AS THESE RIGHTS AND OBLIGATIONS ARE UNIVERSAL
AND INVIOLABLE SO THEY CANNOT IN ANY WAY BE SURRENDERED.
B. DIALOGUE BETWEEN EAST AND WEST ABOUT THE DISASTROUS ARMS RACE AND WAR
TO CALL NOT ONLY FOR AN END TO THE ARMS RACE,
BUT REGULATION OF HUMAN AFFAIRS FOR THE BENEFIT OF ALL HUMANITY,
AND A RECONCILIATION BETWEEN EAST AND WEST.
TO CALL FOR RECONCILIATION AND AUTHENTIC DIALOGUE BETWEEN THE COMMUNISTIC AND CAPITALIST SYSTEMS.
C. DISTINGUISHES FALSE IDEOLOGICAL TEACHINGS AND MOVEMENTS AND ADDRESSES SOCIAL AND ECONOMIC ISSUES.
HE CONSTANTLY ARGUED THAT ALL ARE ONE HUMAN FAMILY,
AND THAT OUR COMMONALITY SHOULD OVERRIDE DIFFERENCES, OR AT LEAST BE THE BASIS FOR DIALOGUE.
HE STRESSED A NEED FOR STRUCTURAL AND SOCIAL JUSTICE, AND A MORAL IMPERATIVE FOR CHRISTIANS AND MEN AND
WOMEN OF GOODWILL TO SERVE THE POOR.
GAUDIUM ET SPES VATICAN II 1965
PASTORAL CONSTITUTION ON THE CHURCH IN THE MODERN WORLD
ADDRESSES THE REAL CONCERNS AND PROBLEMS FACED BY CHRISTIANS LIVING IN THE MODERN AGE
AND CALLS FOR A DEVELOPMENT BASED ON AN UNQUALIFIED ACCEPTANCE
OF THE INHERENT DIGNITY OF THE HUMAN PERSON.
CALLS FOR A NEW SENSE OF SERVICE BY THE CHURCH IN A RAPIDLY CHANGING WORLD.
INCORPORATES MANY METHODOLOGICAL SHIFTS
DEALS WITH THE CHURCH’S
RELATIONSHIP WITH THE WORLD
LAMENTS THE SHIFT BETWEEN
FAITH AND DAILY LIFE
THE JOYS AND THE HOPES, THE GRIEF AND THE ANXIETIES OF THE PEOPLE OF THIS AGE,
ESPECIALLY THOSE WHO ARE POOR OR IN ANY WAY AFFLICTED, THESE ARE THE JOYS AND HOPES, THE GRIEF AND ANXIETIES
OF THE FOLLOWERS OF CHRIST. (#1)
THUS, IN LANGUAGE INTELLIGIBLE TO EACH GENERATION, SHE CAN RESPOND TO THE PERENNIAL QUESTIONS
WHICH MEN ASK ABOUT THIS PRESENT LIFE AND THE LIFE TO COME, AND ABOUT THE RELATIONSHIP OF ONE ANOTHER. (#4)
THE CHURCH HAS ALWAYS HAD THE DUTY OF SCRUTINIZING THE SIGNS OF THE TIMES
AND OF INTERPRETING THEM IN THE LIGHT OF THE GOSPEL.
DIGNITATIS HUMANAE VATICAN II 1965
DECLARATION ON RELIGIOUS FREEDOM
ALL PERSONS HAVE A RIGHT TO RELIGIOUS LIBERTY, A RIGHT WITH ITS FOUNDATION
IN THE ESSENTIAL DIGNITY OF EACH HUMAN BEING.
THE HIGHEST NORM OF HUMAN LIFE IS THE
DIVINE LAW AND TRUTH, BUT IT CAN ONLY BE
SOUGHT AFTER IN THE PROPER AND
FREE MANNER…
…WITH THE AID OF TEACHING OR INSTRUCTION,
COMMUNICATION & DIALOGUE,
AND IT MUST BE ADHERED TO BY PERSONAL ASSENT.
AS SUCH A COMMUNITY, AND IN FACT A SOCIETY
IN ITS OWN ORIGINAL RIGHT,
HAS THE RIGHT TO LIVE ITS OWN DOMESTIC RELIGIOUS LIFE IN FREEDOM,
IN PARTICULAR THE FREEDOM TO CHOOSE
RELIGIOUS EDUCATION.
POPULORUM PROGRESSIO PAUL VI 1967
ON THE DEVELOPMENT OF PEOPLES
CALLING ATTENTION TO THE WORSENING
MARGINALIZATION OF THE POOR,
PAUL VI PRESENTS THE VARIOUS
DIMENSIONS OF AN INTEGRAL HUMAN
DEVELOPMENT AND THE NECESSARY
CONDITIONS FOR GROWTH IN THE
SOLIDARITY OF PEOPLES.
ONLY WITH AN ACCOMPANYING THEOLOGICAL REFLECTION ON:
LIBERATION FROM INJUSTICE AND GENUINE HUMAN VALUES
CAN THERE BE TRUE DEVELOPMENT TOWARDS A MORE HUMAN CONDITION.
DEVELOPMENT (PERSONAL & SOCIAL):
IS THE NEW NAME FOR PEACE
EMPHASES:
UNIVERSAL DESTINY OF THE GOODS OF CREATION
GROWING GAP BETWEEN THE RICH AND POOR NATIONS
THE NEED FOR JUSTICE TO GOVERN WORLD TRADE.
OCTOGESIMA ADVENIENS PAUL VI 1971
A CALL TO ACTION
A CALL TO ACTION FOR CHRISTIANS
TO PARTICIPATE AND CONTRIBUTE
IN SOLVING THE PROBLEMS FACING INDIVIDUAL COUNTRIES
AND THE WORLD
REALIZING THE NEED FOR A GENUINE RENEWAL
IN DOMESTIC AND INTERNATIONAL
SOCIETAL STRUCTURES .
PAUL VI CALLS ON CHRISTIANS TO LIVE UP
TO THE DUTY OF PARTICIPATION IN SOCIAL AND
POLITICAL REFORM AS A WAY OF
DISCOVERING THE TRUTH AND LIVING OUT THE
GOSPEL.
JUSTICE IN THE WORLD
JUSTICIA IN MUNDO SYNOD OF BISHOPS 1971
THE BISHOPS DECLARE THAT:
ACTION IN THE PURSUIT OF JUSTICE
AND PARTICIPATION IN THE
TRANSFORMATION OF THE WORLD…
…ARE CONSTITUTIVE
ELEMENTS IN THE CHURCH'S MISSION OF
PREACHING THE GOSPEL.
CALL FOR SIGNIFICANT STRUCTURAL CHANGE BASED ON: JUSTICE AND UNIVERSAL SOLIDARITY
RECOGNIZES THE NEED FOR THE CHURCH TO BEAR WITNESS TO JUSTICE IN ITS OWN LIFE:
SO THAT IT CAN BE CREDIBLE IN ITS CALL FOR JUSTICE IN THE WORLD
EVANGELII NUNTIANDI PAUL VI 1975
ON EVANGELIZATION IN THE MODERN WORLD
DEALS WITH THE BROADER QUESTIONS OF EVANGELIZATION
INSISTS THAT WORKING FOR SOCIAL JUSTICE IS AN ESSENTIAL PART OF THE
MEANING OF THE GOSPEL
EVANGELIZATION INVOLVES AN EXPLICIT MESSAGE RELEVANT TO DIFFERENT LIFE SITUATIONS:
RIGHTS AND DUTIES OF EVERY HUMAN BEING FAMILY LIFE: PERSONAL GROWTH AND DEVELOPMENT LIFE IN THE SOCIETY INTERNATIONAL LIFE, PEACE, JUSTICE AND DEVELOPMENT LIBERATION
LABOREM EXERCENS POPE JOHN PAUL II 1981
ON HUMAN WORK
A REFLECTION ON THE MEANING OF
HUMAN WORK, WHICH POPE JOHN PAUL II
CONSIDERS TO BE “A KEY TO THE WHOLE SOCIAL
QUESTION...”
THIS DOCUMENT LOOKS AT SOCIAL TEACHING
IN THE LIGHT OF THE CONCEPT OF WORK,
THAN IN FORMULATING NEW NORMS FOR A CHANGED SOCIAL
SITUATION.
EXHORTING CHRISTIANS EVERYWHERE
TO BE INVOLVED IN THE TRANSFORMATION
OF EXISTING SOCIO-ECONOMIC SYSTEMS.
JOHN PAUL II PRESENTS WORK AS A
FUNDAMENTAL DIMENSION OF HUMAN
EXISTENCE THROUGH WHICH THE "SOCIAL QUESTION" MUST BE
VIEWED.
THE MEANING OF WORK CAN ONLY BE
PROPERLY UNDERSTOOD WHEN THE DIGNITY OF LABOR IS TAKEN AS AN UNDERLYING PREMISE.
THE PRINCIPLE OF THE PRIORITY OF LABOR OVER
CAPITAL:
THE SUBJECTIVE ASPECT OF WORK IS SUPERIOR
TO THE OBJECTIVE ASPECT OF WORK.
MAN IS THE EFFICIENT
CAUSE IN THE PROCESS OF PRODUCTION,
CAPITAL IS THE MERE
INSTRUMENT OR INSTRUMENTAL CAUSE.”
SOLLICITUDO REI SOCIALIS
POPE JOHN PAUL II 1987
ON SOCIAL CONCERNS
EXPANDING ON THE NOTION OF DEVELOPMENT
IN PP, POPE JOHN PAUL II REVIEWS
THE STATE OF WORLD DEVELOPMENT
IN THE PAST TWO DECADES.
EMPHASIZES THE MORAL NATURE OF DEVELOPMENT
LEADING HUMANITY TO THE "FULLNESS OF BEING".
EMPHASIZES THE EMERGING WORLD OF THE SOUTH
CRITICIZES THE OPPOSING BLOCS
WEST: LIBERAL CAPITALISM
EAST: MARXIST COLLECTIVISM
THE RIVALRY IMPEDES THE GROWTH OR DEVELOPMENT OF DEVELOPING AND
UNDERDEVELOPED COUNTRIES IN THE SOUTH
CENTESIMUS ANNUS POPE JOHN PAUL II 1991
100TH YEAR
THE NEW SOURCE OF ECONOMIC AFFLUENCE IS
NO LONGER LAND. IT IS NOT EVEN "CAPITAL",
IN THE SENSE OF ACCUMULATION
OF MONEY, BUT THE COMBINATION
OF NEW SKILLS AND TALENTS.
THESE SKILLS INCLUDE THE KNOWLEDGE OF NEW
TECHNOLOGIES, AND ALSO ENTREPRENEURSHIP, ACUMEN
IN MARKETING AND THE ABILITY TO ORGANIZE THE WORK OF MANY PEOPLE
EFFECTIVELY, THAT IS TO SAY: PERSONNEL MANAGEMENT.
SUCH TALENTS NEED BE HONED BY THE DEVELOPMENT OF THE
VIRTUES, INCLUDING DILIGENCE, INDUSTRIOUSNESS,
RELIABILITY, FIDELITY AND COURAGE. (C.A. 32)