What Are the Catholic Social Teaching Documents

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A 1991 encyclical by Pope John Paul II that reflects on the century-old development of Catholic teaching of social justice since the publication of On Working People`s Conditions, and contains important lessons about subsidiarity and the benefits – and limits – of markets. Learn more. Catholic social teaching is not only a collection of documents, but the tradition of social justice is often mediated by Catholic social teaching materials by popes and local bishops. A 1996 statement from the United States Conference of Catholic Bishops (USCCB) summarizing 10 fundamental premises of the Church`s social doctrine, such as: “The economy exists for the person, not the person for the economy.” Learn more. These are the most important international documents of Catholic social teaching. To find Catholic social teaching materials from local bishops, use the search function or search the Asia-Pacific Teachings category. Click here for tips on how to make good use of these documents. To find citations or comments on Catholic Social Teaching materials, enter the name of the document in the search engine. The equitable distribution of available goods is more important than economic growth. The universal right of all peoples to use the goods of the earth is more important than the right of the individual to a particular object of private property. Pope John Paul II is sharply critical of the “welfare state” and “real socialism,” arguing that they have a fundamental anthropological flaw and that collective and qualitative human needs cannot be satisfied by market mechanisms.

The nation should make an active contribution to the common good of humanity, such as a fair wage, social security for the elderly and the unemployed, protection of workers. Private property serves the universal destination of the earth`s goods and the social function that unites subsidiarity and solidarity. Consumption patterns and power structures do not allow the poor to develop a sense of human dignity because there is little respect for the human subjectivity of individuals on the margins of society. Modern Catholic social teaching is the set of social principles and moral teaching articulated in papal, conciliar (council) and other official documents published since the late nineteenth century dealing with the economic, political and social order. This teaching is rooted in the Hebrew and Christian Scriptures as well as the traditional philosophical and theological teachings of the Church. Below is a list of the most important documents that contribute to the development of Catholic social teaching. In Caritas in Veritate, which refers to Pope Leo XIII`s “Rerum Novarum” and the “Populorum Progressio,” Pope Benedict XVI deepens the Church`s social doctrine by focusing on her principles: love in truth and, in particular, the practice of justice for the common good. Justice is inseparable from charity, which at least demands that we be just. Therefore, we must develop the fundamental values of justice and love to build a better future based on justice, love and peace. A 2013 encyclical by Pope Francis that complements what his predecessor, Pope Benedict XVI, wrote. He had previously written in his encyclicals on charity and hope, the other two theological virtues. Learn more.

This encyclical, issued by Pope John Paul II in 1987, contains an in-depth discussion of solidarity and its role in Catholic doctrine, affirming the continuity of the Church`s social doctrine in its connection with the Gospel and its constant renewal due to changing conditions and events. Learn more. Aware of the need for a true renewal of national and international social structures, Paul VI calls Christians to live up to the duty to participate in social and political reforms in order to discover the truth and live the Gospel. This seminal work on modern Catholic social thought addresses the fate of industrial workers after the Industrial Revolution. It calls for the protection of the weak and poor through the pursuit of justice and excludes socialism and class struggle as legitimate principles of change. It reaffirms the dignity of work, the right to private property and the right to form and join professional associations. In response to the alarming concentration of wealth and power in the socio-economic sphere, Pius XI calls for the restoration of a social order based on the principle of subsidiarity. To commemorate the 40th anniversary of Rerum Novarum, this encyclical reaffirms the need for a social order inspired by justice. The Second Vatican Council was promulgated in 1965 with Pope Paul VI and was built on the foundation of the “apostles and prophets” in the application of the Church`s teachings to the modern world. Learn more.

An encyclical of Pope Benedict XVI. of 2005, which reflects on the concepts of Eros (possessive, often sexual love), agape (unconditional, sacrificial love), Logos (the Word) and their relationship to the teachings of Jesus. Learn more. Determines the rights and obligations of capital (owner) and labor (employee). Describes the appropriate role of government. Condemn atheistic socialism. Encyclical of Pope Paul VI of 1967. It deals with the social and economic development of peoples and calls on rich nations to help the poor. Learn more. Reaffirms the principles of Rerum Novarum. Identifies the failures of the socialist economy and the market economy.

Calls for a society of free work, entrepreneurship and participation. Condemning consumerism. An encyclical of Pope John XXIII from 1961 that proposes methods for applying Catholic doctrine to concrete questions. Learn more. Pastoral Letter published by the United States Conference of Catholic Bishops (USCCB) on the social doctrine of the Church in 1986. Learn more. This document, published by the Synod of Catholic Bishops of the United States in 1971, is the source of the sentence: “Work for social justice is a constitutive element of the proclamation of the Gospel.” Learn more. John Paul II exhorts Christians everywhere to participate in the transformation of existing socio-economic systems, presenting work as a fundamental dimension of human existence through which the “social question” must be considered.

The meaning of work can only be properly understood if the dignity of work is taken as the underlying premise. By John XXIII. Applying the teachings of his predecessors to the problems of modern times and affirming the Church`s role as teacher and benevolent guardian of the poor and oppressed, he calls for a greater awareness of the need for all peoples to live in community with a common good.