Catholic Social Catholic Social TeachingTeaching

ENCYCLICALS: THE CHURCH’S ENCYCLICALS: THE CHURCH’S SOCIAL DOCTRINE & THE SOCIAL DOCTRINE & THE

COMMON GOODCOMMON GOODWith gratitude to Fr John S. Grimm, JD, STL and toWith gratitude to Fr John S. Grimm, JD, STL and to

Pontifical Council for Justice and Peace, Pontifical Council for Justice and Peace, Compendium of the Social Doctrine of the ChurchCompendium of the Social Doctrine of the Church. .

Washington, DC: USCCB Publishing, 2005.Washington, DC: USCCB Publishing, 2005.

WHY the Church has Social WHY the Church has Social DoctrineDoctrine• 60. (Contrast to 60. (Contrast to AmistadAmistad) “Church is the ) “Church is the

sacrament of God's lovesacrament of God's love … … which which inspires and sustains everyinspires and sustains every authentic authentic undertakingundertaking forfor and commitment to and commitment to human human liberationliberation and and advancementadvancement. …. …the Church is the Church is not in thenot in the abstract abstract nor in nor in a merely spiritual dimensiona merely spiritual dimension, but in the , but in the context of the history and of the world context of the history and of the world in which man lives.”in which man lives.”– This This counters claimscounters claims that the that the Church Church

makes people ignoremakes people ignore temporal temporal realities in favor of heaven (Marx: realities in favor of heaven (Marx: “opiate of the masses”)—or, that the “opiate of the masses”)—or, that the Church Church shouldshould ignore social illsignore social ills (a (a secular or religious claim)secular or religious claim)

As unique persons, we are As unique persons, we are open to relationships with open to relationships with

others in societyothers in society• 61. Life together in society, in the network 61. Life together in society, in the network

of of relationshipsrelationships linking individuals, linking individuals, families and intermediate groups by families and intermediate groups by encounter, communication and exchange, encounter, communication and exchange, ensures a higher quality of living. ensures a higher quality of living.

• To the human person, “as he is involved To the human person, “as he is involved in in a complex network of relationshipsa complex network of relationships within within modern societies,” the Church addresses modern societies,” the Church addresses her social doctrine. her social doctrine. Centessimus AnnusCentessimus Annus 54 54

• Paul VI: Church is an “expert in Paul VI: Church is an “expert in humanity,” therefore humanity,” therefore competent to teachcompetent to teach about personal & social issuesabout personal & social issues

CST based on the CST based on the IncarnationIncarnation of Christof Christ

• Society — and with it, politics, the economy, Society — and with it, politics, the economy, labor, law, culture — is not simply a secular labor, law, culture — is not simply a secular and worldly reality, and therefore outside or and worldly reality, and therefore outside or foreign to the message and economy of foreign to the message and economy of salvation. Society, in fact, with all that is salvation. Society, in fact, with all that is accomplished within it, concerns human accomplished within it, concerns human beings--beings--society is comprised of men and society is comprised of men and women, who are “the primary and fundamental women, who are “the primary and fundamental way for the Churchway for the Church””

• To ignoreTo ignore humanity’s humanity’s material material living conditions in living conditions in favor of only favor of only spiritual spiritual things is a denial of the things is a denial of the Incarnation.Incarnation. How? How?

CST prevents us from CST prevents us from compartmentalizing compartmentalizing our faithour faith

• 65. In the 65. In the IncarnationIncarnation, the , the Son of GodSon of God takes takes on on all that is humanall that is human, except sin, according , except sin, according to His Father’s wisdom and embraces all in to His Father’s wisdom and embraces all in His redeeming Love.His redeeming Love.

• The whole personThe whole person — not a detached soul or — not a detached soul or a being closed within its own individuality, a being closed within its own individuality, but a person and a society of persons — but a person and a society of persons — is is addressed in the Gospel’s message of addressed in the Gospel’s message of salvationsalvation (mind, body, spirit) (mind, body, spirit)

What the Church does not What the Church does not dodo

• 68. The Church does not assume responsibility 68. The Church does not assume responsibility for for everyevery aspect of lifeaspect of life in society, in society,

• ““Christ did not bequeath to the Church a Christ did not bequeath to the Church a mission in the political, economic or social mission in the political, economic or social order;order; the the purposepurpose he assigned to her was he assigned to her was a a religiousreligious one one” Gaudium et Spes 42.” Gaudium et Spes 42.

• the Church does not … propose or establish the Church does not … propose or establish systems or models of social organization [i.e. systems or models of social organization [i.e. specificspecific legal, economic or political modelslegal, economic or political models], ], although encyclicals do speak against although encyclicals do speak against communism and “liberal” capitalismcommunism and “liberal” capitalism

Rights and dutiesRights and duties of the of the ChurchChurch

• 69. With her social doctrine, the Church aims 69. With her social doctrine, the Church aims “at helping man “at helping man [i.e., the whole person][i.e., the whole person] on the on the path of salvation” path of salvation” (cf. Canon 1752)(cf. Canon 1752)– no intention to usurp or invade the duties of others no intention to usurp or invade the duties of others

or neglect her ownor neglect her own– nor is there any thought of pursuing objectives that nor is there any thought of pursuing objectives that

are foreign to her mission. are foreign to her mission.

• This mission serves to give an overall shape to This mission serves to give an overall shape to the Church's right and at the same time her the Church's right and at the same time her duty duty to develop a social doctrine of her own to develop a social doctrine of her own and to and to influence societyinfluence society and societal structures and societal structures with it.with it.

• JP II: the Church JP II: the Church proposesproposes, She never , She never imposesimposes

What the Church Proclaims: What the Church Proclaims: Key ElementsKey Elements

cf. CCC 2419-2420cf. CCC 2419-2420• DignityDignity of every human person, from conception of every human person, from conception

to natural deathto natural death• Human Human vocationvocation to live in a to live in a communioncommunion of of

personspersons• Demands of Demands of justicejustice and and peacepeace • Moral judgmentMoral judgment of social & economic matters of social & economic matters

when requiredwhen required by human rights & salvation of by human rights & salvation of soulssouls

• Instill Instill right valuesright values of of temporal goodstemporal goods and and socio-socio-economic relationshipseconomic relationships

• Advocate for the Advocate for the poorpoor

The Church is The Church is MagistraMagistra

• The Church has the right to be a teacher for mankind, a The Church has the right to be a teacher for mankind, a teacher of the truth of faith: teacher of the truth of faith:

• Teacher of what? Teacher of what? Faith and moralsFaith and morals. That is, the doctrinal . That is, the doctrinal truths to be believed, e.g. Jesus True God, true man, plus truths to be believed, e.g. Jesus True God, true man, plus the content of God’s moral law. the content of God’s moral law.

• Caritas in Veritate: Caritas in Veritate: Social Ethics rooted in Life EthicsSocial Ethics rooted in Life Ethics- n. 15: “- n. 15: “Humanae Vitae Humanae Vitae [[On the Regulation of BirthOn the Regulation of Birth, 1968], 1968]indicates the indicates the strong linksstrong links between life ethics and social between life ethics and social ethics” (cf. ethics” (cf. Evangelium VitaeEvangelium Vitae).).- n. 28: “- n. 28: “respect for liferespect for life … cannot in any way be detached … cannot in any way be detached from questions concerning the development of peoples….. from questions concerning the development of peoples….. Openness to life is at Openness to life is at the center of true developmentthe center of true development””

• cf. cf. Christifideles Laici Christifideles Laici 38: “The common outcry, which is justly made 38: “The common outcry, which is justly made on behalf of human rights-for example, the right to health, to home, on behalf of human rights-for example, the right to health, to home, to work, to family, to culture- is false and illusory if to work, to family, to culture- is false and illusory if the right to life, the right to life, the most basic and fundamental right and the condition for all other the most basic and fundamental right and the condition for all other personal rightspersonal rights, is not defended with maximum determination.”, is not defended with maximum determination.”

Principle of the Common Principle of the Common GoodGood

• Gaudium et SpesGaudium et Spes 26: the Common Good 26: the Common Good indicates “indicates “the sum total of social the sum total of social conditions which allow people, either as conditions which allow people, either as groups or as individuals, to groups or as individuals, to reach their reach their fulfillmentfulfillment more fully and more easily.” more fully and more easily.”

• Caritas in VeritateCaritas in Veritate 7 : “There is a good that 7 : “There is a good that is linked to living in society: the common is linked to living in society: the common good. good. It is the good of “all of us”, made up of It is the good of “all of us”, made up of individuals, families and intermediate groups individuals, families and intermediate groups who together constitute society.who together constitute society. It is a good It is a good that is sought not for its own sake, but for that is sought not for its own sake, but for the the peoplepeople who belong to the social who belong to the social community and who community and who can only really and can only really and effectively pursue their good within iteffectively pursue their good within it.”.”

Theological amplificationTheological amplification

• ““The "common good" is not exclusively The "common good" is not exclusively mine or yours, and nor is it the sum of mine or yours, and nor is it the sum of the good of individuals, but rather the good of individuals, but rather creates a new subject—we—in which creates a new subject—we—in which each discovers his own good in each discovers his own good in communion with others.communion with others. Therefore the Therefore the common goodcommon good does notdoes not belongbelong to an to an abstract entityabstract entity like the state, like the state, but to but to persons as individuals called to persons as individuals called to communioncommunion.”.”

• Fr Thomas Williams, Dean of Fr Thomas Williams, Dean of Regina ApostolorumRegina Apostolorum, , Rome, 10/25/03.Rome, 10/25/03.

As images of the Triune God, we As images of the Triune God, we find ourselves by giving to othersfind ourselves by giving to others• 165. The 165. The human personhuman person cannot cannot

find fulfillment in himself, that is, find fulfillment in himself, that is, apart from the fact that he apart from the fact that he exists exists “with” others and “for” others“with” others and “for” others. . This truth does not simply require This truth does not simply require that he live with others at various that he live with others at various levels of social life, but that he levels of social life, but that he seek unceasingly — seek unceasingly — in actual in actual practicepractice and not merely at the and not merely at the level of ideas — the good, that is, level of ideas — the good, that is, the meaning and truth, found in the meaning and truth, found in existing forms of social life.existing forms of social life.

State can misuse notion of notion of Common GoodCommon Good

• USSR’s refusal to let its USSR’s refusal to let its citizens leave the nation to citizens leave the nation to live in the live in the foreign country of foreign country of their spousestheir spouses, because of , because of concern for the “common concern for the “common good;” citizens forced to good;” citizens forced to remain in USSR apart from remain in USSR apart from their spouses “to payback their spouses “to payback [state’s] investment in [state’s] investment in person’s education.” person’s education.” – Michael Novak, “The Common Michael Novak, “The Common

Good” (article in Good” (article in First ThingsFirst Things))

Who is Who is responsibleresponsible for Common for Common Good?Good?

• EVERYONE! “No one is “No one is exempt from cooperating in exempt from cooperating in the attainment of the Common the attainment of the Common Good” (167)Good” (167)

• The common good corresponds The common good corresponds to the highest of human to the highest of human instincts, but it is a good that instincts, but it is a good that is very difficult to attain is very difficult to attain because it requires the because it requires the constant ability and effort to constant ability and effort to seek the good of others as seek the good of others as though it were one's own goodthough it were one's own good (“Solidarity”) (“Solidarity”)

What the Common Good What the Common Good demandsdemands

• CG is at service of Human Personat service of Human Person & & demands are dependent on social demands are dependent on social conditions of historical period, but conditions of historical period, but includeinclude commitment to peacecommitment to peace organization of the State’s powersorganization of the State’s powers a sound juridical systema sound juridical system protection of the environmentprotection of the environment provision of essential services to allprovision of essential services to all human rightshuman rights

The The goalgoal ofof life inlife in societysociety is to is to attain CGattain CG

• 168. 168. The responsibility for attaining the The responsibility for attaining the common good, besides falling to common good, besides falling to individual persons, belongs also to the individual persons, belongs also to the State, since the common good is State, since the common good is the the reason that the political authority existsreason that the political authority exists

• Good statesmen act for the CG; bad Good statesmen act for the CG; bad statesmen act for their own self-interest statesmen act for their own self-interest

• The purpose of political institutionsThe purpose of political institutions is to is to make available to persons the necessary make available to persons the necessary material, cultural, moral and spiritual material, cultural, moral and spiritual goodsgoods

State must protect interests of State must protect interests of the minoritythe minority

• 169. To ensure the common good, the 169. To ensure the common good, the government of each country has the government of each country has the specific duty to specific duty to harmonize the different harmonize the different sectoral interests with the requirements of sectoral interests with the requirements of justicejustice

• CG must include what is good for the CG must include what is good for the minority as well as majorityminority as well as majority

• Evangelium VitaeEvangelium Vitae (1995): JPII warned (1995): JPII warned against the against the tyranny of the majority tyranny of the majority in in democracies, specifically legalized abortiondemocracies, specifically legalized abortion

CG not to be used to suppress rights CG not to be used to suppress rights of personsof persons• 170. 170. The common good of society is not The common good of society is not

an end in itself; it has an end in itself; it has value only invalue only in reference to reference to attaining the attaining the ultimateultimate ends of the person and the universal ends of the person and the universal common good of the whole of creationcommon good of the whole of creation. .

• Person finds fulfillment in Person finds fulfillment in communio;communio; common good finds meaning in common good finds meaning in furthering good of the Human personfurthering good of the Human personAlso Also in furthering good of in furthering good of the familythe family, ,

which is which is the original societythe original society, , cooperating cooperating w/ others to build up societyw/ others to build up society as whole as whole

What, then, is ultimate good of the person?

• 170 170 GodGod is the ultimate end of his is the ultimate end of his creatures and for no reason may the creatures and for no reason may the common good be deprived of its common good be deprived of its transcendent dimension, …a purely transcendent dimension, …a purely historical and materialistic vision would historical and materialistic vision would end up transforming the end up transforming the common goodcommon good into a simple into a simple socio-economic well-beingsocio-economic well-being, , without any without any transcendental goaltranscendental goal, that is, , that is, without without itsits most intimate purposemost intimate purpose..

• Caritas in Veritate:Caritas in Veritate: ignoring the spiritual ignoring the spiritual nature retards human developmentnature retards human development

One social ill the Church must One social ill the Church must denounce: Human Traffickingdenounce: Human Trafficking

Break?

Human Trafficking: Modern-Human Trafficking: Modern-day Slaveryday Slavery

• Act Prohibiting Importation of SlavesAct Prohibiting Importation of Slaves (1807):(1807): “Slave trade” illegal“Slave trade” illegal throughout throughout U.S. after January 1, 1808 (previously U.S. after January 1, 1808 (previously protected by Constitution, Article 1 protected by Constitution, Article 1 Section 9)Section 9)

• Secretary of State worried--Secretary of State worried--AmistadAmistad (Part (Part 2)2)

• (New judge has Catholic “heritage”) What (New judge has Catholic “heritage”) What is the basis for is the basis for Church’s teachingChurch’s teaching on on matters like this?matters like this?

Source of CST: Fides et Source of CST: Fides et RatioRatio

• 74. 74. Church's social doctrine finds its Church's social doctrine finds its essential foundationessential foundation inin biblical biblical revelationrevelation and in the and in the sacred Traditionsacred Tradition of the Church of the Church. .

• AlsoAlso, the understanding of , the understanding of faithfaith, , especially faith leading to practical especially faith leading to practical action, is structured by reason and action, is structured by reason and makes makes use ofuse of every contribution that every contribution that reasonreason has has to offer. to offer.

• Especially true since CST oriented to Especially true since CST oriented to praxispraxis

Friendly dialog w/ other branches Friendly dialog w/ other branches of knowledgeof knowledge

• 75. CST avails itself of insight from other 75. CST avails itself of insight from other branches of knowledgebranches of knowledge

• 76 Especially 76 Especially philosophyphilosophy, & also , & also social social sciencessciences: e.g., political science, economics, : e.g., political science, economics, law law

• In addition to Pontifical Council for Peace In addition to Pontifical Council for Peace & Justice, & Justice, Pont. CouncilsPont. Councils for Culture, for for Culture, for Healthcare, Healthcare, – Pontifical Academy of SciencePontifical Academy of Science– Pontifical Academy of Social SciencesPontifical Academy of Social Sciences

Everyone is needed, especially Everyone is needed, especially MagisteriumMagisterium• 79. The 79. The whole of the Church communitywhole of the Church community — —

priests, religious and laity — priests, religious and laity — participatesparticipates inin the formulation of this the formulation of this social doctrinesocial doctrine……These These many and varied contributions … are taken many and varied contributions … are taken up, interpreted and formed into a unified up, interpreted and formed into a unified whole by the Magisteriumwhole by the Magisterium, which has , which has received the received the munus docendimunus docendi, the , the ministry of ministry of teaching faith & moralsteaching faith & morals..

• Magisterium is Magisterium is protected from teaching error protected from teaching error when teaching definitivelywhen teaching definitively in matters of faith in matters of faith & morals (sometimes declared infallible)& morals (sometimes declared infallible)

John 16:13 John 16:13 The Spirit of truth will guide you into all truthThe Spirit of truth will guide you into all truth

Varying degrees of authority Varying degrees of authority attached to various social attached to various social

teachingsteachings• Things are messy! Pros/Cons, options rarely Things are messy! Pros/Cons, options rarely

perfectperfect• 80. 80. Insofar as it is Insofar as it is part of the Church's moral part of the Church's moral

teachingteaching, the Church's social doctrine has the same , the Church's social doctrine has the same dignity and authority as her moral teachingdignity and authority as her moral teaching. It is. It is authentic Magisteriumauthentic Magisterium, which obligates the faithful , which obligates the faithful to adhere to it. to adhere to it.

• [But] the [But] the doctrinal weightdoctrinal weight of the different teachings of the different teachings … are determined by (1) the … are determined by (1) the naturenature of the particular of the particular teachings, (2) by their level of teachings, (2) by their level of independence from independence from contingent and variablecontingent and variable elements, and (3) by the elements, and (3) by the frequencyfrequency with which they are invoked with which they are invoked

Two kinds of infallible Church teachings• ex cathedra

• Infallibly proposed for belief by ordinary and universal Magisterium – example in CSTEvangelium VitaeEvangelium Vitae 62: “Given such unanimity in the doctrinal and disciplinary tradition of the Church, Paul VI was able to declare that this tradition is unchanged and unchangeable. Therefore, by the authority which Christ conferred upon Peter and his Successors, in communion with the Bishops -- who on various occasions have condemned abortion and who in the aforementioned consultation, albeit dispersed throughout the world, have shown unanimous agreement concerning this doctrine -- I declare that direct abortion, that is, abortion willed as an end or as a means, always constitutes a grave moral disorder, since it is the deliberate killing of an innocent human being. This doctrine is based upon the natural law and upon the written Word of God, is transmitted by the Church's Tradition and taught by the ordinary and universal Magisterium.”

Distinction between Principles, Distinction between Principles, Policy OpinionsPolicy Opinions

• When the Magisterium announces moral When the Magisterium announces moral principlesprinciples, these are true Church teaching; , these are true Church teaching; perennially validperennially valid and and must be accepted in faithmust be accepted in faith. . e.g., right to private property, freedom of religion, e.g., right to private property, freedom of religion, right to people to be governed only with their right to people to be governed only with their consent. CSWT p 15consent. CSWT p 15

• Opinions on policyOpinions on policy are not guaranteed from error are not guaranteed from error by Magisterium’s charism—must be accepted only by Magisterium’s charism—must be accepted only if arguments supporting them are persuasive—if arguments supporting them are persuasive—otherwise, to be respected but need not be otherwise, to be respected but need not be acceptedaccepted

• Magisterium clarifiesMagisterium clarifies

Historical notesHistorical notes

• The “The “Social Teaching of the ChurchSocial Teaching of the Church” ” usuallyusually refers to refers to modern corpusmodern corpus (beginning Leo XIII), (beginning Leo XIII), but but Scripture and Tradition alsoScripture and Tradition also contain social contain social teaching teaching

e.g., Numerous popes, beginning 1435, e.g., Numerous popes, beginning 1435, condemned condemned chattel slaverychattel slavery, i.e. the “slave , i.e. the “slave trade”—penalty of excommunicationtrade”—penalty of excommunication

• What did this mean for CatholicsWhat did this mean for Catholics in government, in government, law enforcement, judicial system? Obligationlaw enforcement, judicial system? Obligation

• Those with Catholic “heritage”? Those with Catholic “heritage”? AmistadAmistad (Parts (Parts 3, 4)3, 4)

Modern Catholic Social Modern Catholic Social TeachingTeaching• Modern CST begins with Modern CST begins with

Pope Leo XIII, a Pope Leo XIII, a ThomisticThomistic scholar, he uses classic scholar, he uses classic Catholic philosophy & Catholic philosophy & theologytheology to confront to confront modern ills of society. modern ills of society.

• In 1878, Leo issues In 1878, Leo issues Quod Quod Apostolici MunerisApostolici Muneris, , condemning communism & condemning communism & socialismsocialism for teaching that for teaching that all property should be held all property should be held in common. in common. Rich should Rich should heed the Church and be heed the Church and be generousgenerous to poor lest they to poor lest they believe lies of socialists. believe lies of socialists. CWST 6CWST 6

Diuturnum IlludDiuturnum Illud (1881) (1881)

• Next Leo XIII issues DI, rejecting “social Next Leo XIII issues DI, rejecting “social contract” theory of governance. contract” theory of governance. The origin The origin of of power is not from the peoplepower is not from the people as as sovereign, sovereign, but from Godbut from God, through the , through the people’s consent, to the rulers.people’s consent, to the rulers. Thus, Thus, democracydemocracy is acceptable and fitting is acceptable and fitting so long so long as authority used justly and for common as authority used justly and for common goodgood. Critically, all power comes from . Critically, all power comes from above—thus, above—thus, all rulers are subject to all rulers are subject to Natural Law, which comes from God and is Natural Law, which comes from God and is unalterableunalterable. CWST 7-8. CWST 7-8

Rerum NovarumRerum Novarum: Church : Church encounters modern worldencounters modern worldwith with Rerum NovarumRerum Novarum (“of new things”; (“of new things”; On

the Condition of Labor, 1891). Pope Leo XIII 1891). Pope Leo XIII - occasioned by - occasioned by industrial revolutionindustrial revolution and and subsequent growth of “subsequent growth of “liberal” capitalismliberal” capitalism, , and and oppression of laboroppression of labor w/ w/ risk ofrisk of driving driving workers into workers into communistcommunist camp (prophetic) camp (prophetic)

Content of Content of Rerum NovarumRerum Novarum (1891)(1891)

• Lists errors of Lists errors of liberal capitalismliberal capitalism that caused that caused social ills, especially harming working social ills, especially harming working class/workers’ rightsclass/workers’ rights

• Excludes Excludes socialismsocialism as a remedy as a remedy • Reaffirms the Reaffirms the right to private propertyright to private property • Proposes principle of Proposes principle of collaboration instead of collaboration instead of

class struggleclass struggle (contra Marx & Engels) (contra Marx & Engels)• Formulates the right to a “Formulates the right to a “living wageliving wage””• Recognizes right to form Recognizes right to form unionsunions• Articulates principles underlying

preferential option for the poor

Quadragesimo Anno ( (On the Reconstruction of the Social Order, 1930)1930)• Encyclical by Pope Pius XI, Encyclical by Pope Pius XI,

responding to worldwide responding to worldwide economic crisis economic crisis (Depression), threat of (Depression), threat of communismcommunism and and socialismsocialism - - denounces denounces concentration of concentration of wealthwealth and and economic powereconomic power

• ReaffirmsReaffirms right to organize; right to organize; principle of cooperation, principle of cooperation, rejects Marxist idea of class rejects Marxist idea of class warfare warfare

• Enunciates the Principle of Enunciates the Principle of Subsidiarity - Subsidiarity - exposed exposed inherent injustice of inherent injustice of totalitarianismtotalitarianism

Principle of SubsidiarityPrinciple of Subsidiarity

• DecisionsDecisions that are able to be made that are able to be made by smaller by smaller groupsgroups in society (e.g. family), should be left in society (e.g. family), should be left to such smaller groups. Larger, more to such smaller groups. Larger, more powerful organizations act unjustly by powerful organizations act unjustly by wresting control of such decisions from such wresting control of such decisions from such small groups. small groups.

• The State and other The State and other large groups should large groups should supportsupport the smaller groups and aid them in the smaller groups and aid them in fulfilling their proper functions.fulfilling their proper functions.e.g., e.g., In families, parentsIn families, parents should make should make decisions re. children, not the state, except indecisions re. children, not the state, except incritical cases (lifesaving medical)critical cases (lifesaving medical)

Divini RedemptorisDivini Redemptoris (1937) (1937)

• Pius XI provides extensive Pius XI provides extensive analysis and condemnation of analysis and condemnation of communismcommunism as “ as “intrinsically intrinsically perverseperverse”, violating Natural ”, violating Natural Law, right to private property, Law, right to private property, and more fundamentally and more fundamentally subjugating the human person subjugating the human person to the “needs” of the state (or to the “needs” of the state (or the proletariat) the proletariat)

Blessed John XXIIIBlessed John XXIIIMater et MagistraMater et Magistra ( (Christianity and Social Progress, 1961)1961)

• Calls world to salvation, better social relationships

• Science & Technology – can improve human condition OR limit freedom

• Calls governments to safeguard rights

• Concerns: gap between rich/poor nations; plight of farmers/rural areas; arms race

• Calls wealthier nations to help poorer ones

• Continues support of private property against communist threat

Blessed John XXIII (Cont.)Blessed John XXIII (Cont.)Pacem in Terris (Peace on

Earth, 1963) - directed to "all men of good will"

• Response to Cold War - outlines necessary conditions for lasting world peace, condemns nuclear arms race

• Calls for respect for human rights, development of world authority to protect universal common good

Gaudium et spes (1966)Gaudium et spes (1966)• Pastoral Constitution Pastoral Constitution of Vatican of Vatican

II, effort by Church to turn II, effort by Church to turn outward and outward and address the world, address the world, not just Catholicsnot just Catholics

• Grounds social doctrine in the Grounds social doctrine in the Mystery of ChristMystery of Christ

• 22. “The truth is that 22. “The truth is that only inonly in the the mystery of the incarnate Wordmystery of the incarnate Word does the does the mystery of manmystery of man take on take on lightlight. … . … ChristChrist, the final Adam, , the final Adam, by the revelation of the mystery by the revelation of the mystery of the Father and His love, of the Father and His love, fully fully reveals man to man himself and reveals man to man himself and makes his supreme calling clearmakes his supreme calling clear” ” (cf. Theology of the Body)(cf. Theology of the Body)

DeclarationDeclaration Dignitatis Humanae (1965) (1965)

• Vatican II document of religious Vatican II document of religious libertyliberty

• Shows development in Church’s Shows development in Church’s appreciation of appreciation of freedom of freedom of conscienceconscience

• Religious freedomReligious freedom should be should be recognized by the state recognized by the state

Paul VIPaul VIPopulorum ProgressioPopulorum Progressio ( (On the On the Development of PeoplesDevelopment of Peoples, 1967) , 1967) examines examines economy on global economy on global levellevel

• Rights of workersRights of workers to decent to decent work, just wages, decent work, just wages, decent working conditions, and to working conditions, and to form/join unionsform/join unions

• Calls “Calls “developmentdevelopment” new name ” new name for for peacepeace

• Criticizes unjust economic Criticizes unjust economic structures leading to inequality; structures leading to inequality; supports new international, supports new international, social relationshipssocial relationships

• Evangelization part ofEvangelization part of (not (not separate from) separate from) social programssocial programs

Paul VI (Cont.)Paul VI (Cont.)• Octagesimo adveniensOctagesimo adveniens

(1970) reflects on modern (1970) reflects on modern problemsproblems

• Evangelii NuntiandiEvangelii Nuntiandi (1975) promotes (1975) promotes evangelizationevangelization as as integral integral to human developmentto human development; ; defends Church’s right & defends Church’s right & duty to evangelizeduty to evangelize

Blessed John Paul IIBlessed John Paul IILaborem Exercens (On

Human Work, 1981) presents theology of human work – dignity AND spirituality of work

• Rights of workers (including disabled), priority of labor over capital

• Emigration, materialism

Sollicitudo rei Socialis (On Social Concern, 1987) develops the principle of solidarity—need to form bonds b/w familial and national, seeing all as brothers/sisters – includes East/West and rich/poor nations

Blessed John Paul II (Cont.)Blessed John Paul II (Cont.)Centessimus Annus (1991) analysis of capitalism--praising its promotion of initiative and human creative forces, but warning of its excesses

• moral dimensions of economic life

• role of business; responsibilities, limitations of government

Evangelium Vitae (1995)—also, on death penalty: “when it would not be possible otherwise to defend society. Today…such cases are very rare if not practically nonexistent” (56)

Two future saints…

Benedict XVIBenedict XVIDeus Caritas Est (God is

Love, 2005)• Holy Father’s first encyclical• Emphasized connection

between love of God, love of neighbor

• Church can no more neglect charity than scripture, sacraments

• Love of poor at center of Catholic life

Benedict XVI (Cont.)Benedict XVI (Cont.)Caritas in VeritateCaritas in Veritate (2009): “Charity in truth… is the (2009): “Charity in truth… is the

principal driving force behind authentic principal driving force behind authentic development of every person and of all humanity” development of every person and of all humanity” (1)(1)

• IntegralIntegral Human Development Human Development (51): (51): “The book of nature is one and indivisible: it takes in not only the environment but also life, sexuality, marriage, the family, social relations: in a word, integral human development”--ethics of contemporary economics; poverty & development; global solidarity; charity, justice & common good; rights, duties; care for creation

• TrinityTrinity (54): (54): “The theme of development can be identified with the inclusion-in-relation of all individuals … within the one community of the human family” [exemplified] by the communion of the Holy Trinity

Caritas in Veritate – The Common GoodDiscussion Questions

1.1. What does Pope Benedict mean by the “common What does Pope Benedict mean by the “common good”? Why is it a requirement of justice and good”? Why is it a requirement of justice and charity?charity?

2.2. How are justice and charity related? If we practiced How are justice and charity related? If we practiced both justice and charity, what impact would this both justice and charity, what impact would this have on our lives and world?have on our lives and world?

3.3. What does the Holy Father mean when he says the What does the Holy Father mean when he says the Church has a “public role”? What can we do as Church has a “public role”? What can we do as Catholics to support this public role?Catholics to support this public role?

4.4. Pope Benedict refers to the “structures” and Pope Benedict refers to the “structures” and “institutional” causes of hunger and also says “institutional” causes of hunger and also says “commercial logic” cannot solve all social problems “commercial logic” cannot solve all social problems like hunger. Why?like hunger. Why?

5.5. According to Pope Benedict the global common good According to Pope Benedict the global common good includes a concern for the environment. What can includes a concern for the environment. What can we do to act on this concern?we do to act on this concern?