The document discusses the Catholic Church's social teachings on justice. It outlines two fundamental principles - non-maleficence (not harming others) and beneficence (voluntary good acts). Justice deals with proper relations between groups and ensuring all people receive their due. The Church believes justice is the first requirement of love and stems from rendering to each person what they are owed based on human dignity. Catholic social teaching also emphasizes concepts like human rights, preference for the poor, solidarity, and the common good.
The document discusses the Catholic Church's social teachings on justice. It outlines two fundamental principles - non-maleficence (not harming others) and beneficence (voluntary good acts). Justice deals with proper relations between groups and ensuring all people receive their due. The Church believes justice is the first requirement of love and stems from rendering to each person what they are owed based on human dignity. Catholic social teaching also emphasizes concepts like human rights, preference for the poor, solidarity, and the common good.
The document discusses the Catholic Church's social teachings on justice. It outlines two fundamental principles - non-maleficence (not harming others) and beneficence (voluntary good acts). Justice deals with proper relations between groups and ensuring all people receive their due. The Church believes justice is the first requirement of love and stems from rendering to each person what they are owed based on human dignity. Catholic social teaching also emphasizes concepts like human rights, preference for the poor, solidarity, and the common good.
It provides the key for the basis for interpreting the
understanding all significance of all specifically Reality (ontology) human reality (theological anthropology)
The basis of Christian Social Teaching
Two Fundamental Principles
1. Non-maleficence – a principle of not inflicting
harm on others. It is the major theme of the Ten Commandments. Fundamental prerequisite of community. Real community is the union of hearts and minds. The truth is, to harm others is to view them as objects, people to be used to further one’s own self- interest at the expense of community.
2. Beneficence – voluntary performance of acts of goodness. Illustrated in the Sermon on the Mount and the parable of the Good Samaritan. It puts oneself at the service of others. It is a principle without limits: “Greater Love than this no man has, than laying down his life for his friends… but I say to you, love your enemies and do good to those who hate you.” (Jn 15) What does Justice deal with? It treats the nature of relations between persons, both on the interpersonal and on the social levels of relations Justice in social relations or those embedded in institutions and structures is called social justice. What does Justice deal with?
Structures -refer to an ordered pattern of
relations; that is, how one relates to another is determined by a well established and accepted set of rules, whether formal, as in a constitution, or informal, as in custom or etiquette. JUSTICE – refers to whether the established ordered pattern itself is fair, that is, free from favor or bias toward any or either side.
INJUSTICE – refers to the effect of
transgressions against the set of social rules that result in harm or loss to others, as in the injustice done in breaking a just or fair law. Justice and the Church Social Teaching Justice – rendering to each person or group what is DUE them(?) Vatican II and the 1971 Synod, “Justice in the World”: The emphasis of the meaning of Justice is on LOVE more than on retribution for wrongdoing. Justice is seen as the FIRST requirement of LOVE. Old Testament: The Covenant God is a God of Justice, the liberator of the oppressed and defender of the poor, demanding from man faith in Him and justice toward man’s neighbor. The 1971 Synod of Bishops was the second ordinary general assembly in the history of the Synod of Bishops. Its agenda consisted of two subjects: Ministerial Priesthood and Justice in the World. The synod supported Pope Paul VI's stand on clerical celibacy, with a sizable opposition. New Testament: Jesus proclaims that Love and Justice cannot be separated. The Spirit of Love demands Justice, the recognition of dignity and the rights of one’s neighbor.
LOVE transforms justice within. God loves
us and wants us to love others as He loves them. From this love we are called to give others their full due in the community. Catholic social teaching. Catholic social teaching is the Catholic doctrines on matters of human dignity and common good in society. The ideas address oppression, the role of the state, subsidiarity, social organization, concern for social justice, and issues of wealth distribution. The Church’s Best kept Secret The Catholic church has a very big secret. It is so powerful, challenging and relevant that if every bishop, priest, deacon, religious and layperson was committed to communicating and implementing this secret, it would turn society upside-down and literally transform the world. (by Tony Magliano) The Church’s Best Kept Secret: Her Social Teaching The Church has developed body of teaching on social, economic, political, and cultural matters and what that body says seem to have been forgotten-or were never known-by a majority of the Roman Catholic Community in the U.S. Twelve (12) Major Lessons
1. Link of religious and social
dimensions of life. The “social”-the human construction of the world-is not “secular” in the sense of being outside of God’s plan, but is intimately involved with the dynamic of the reign of God. Therefore faith and justice are necessary linked together (The Church in the Modern World). Twelve (12) Major Lessons 2. Dignity of Human Person. Made in the image and likeness of God, women and men have a preeminent place in the social order. Human dignity can be recognized and protected only in community with others. The fundamental question to ask about social development is : what is happening to people? (Peace on Earth) Twelve (12) Major Lessons
3. Political and Economic Rights. All human persons
enjoy inalienable rights, which are political-legal (voting, free speech, migration) and social-economic (food, shelter, work, education). These are realized in community. Essential for the promotion of justice and solidarity, these rights are to be respected and protected by all the institutions of society (Peace on Earth). Twelve (12) Major Lessons 4. Option for the Poor. A preferential love should be shown to the poor, whose needs and rights are given special attention in God’s eyes. “Poor” is understood to refer to the economically disadvantage who, as a consequences of their status, suffer oppression and powerlessness (Call to Action). Twelve (12) Major Lessons 5. Link of Love and Justice. Love of neighbor is an absolute demand of justice, because charity must manifest itself in actions and structures which respect human dignity, protect human rights, and facilitate human development. To promote justice is to transform structures which block love (Justice in the World). Twelve (12) Major Lessons
6. Promotion of the common good. The common good
is the sum total of all those conditions of social living- economic, political, cultural-which make it possible for women and men readily and fully to achieve the perfection of their humanity. Individual rights are always experienced within the context of promotion of the common good. There is also an international common good (Christianity and Social Progress). Twelve (12) Major Lessons 7. Subsidiarity. Responsibilities and decisions should be attended to as close as possible to the level of individual initiative in local communities and institutions. Mediating structures of families, neighborhoods, community groups, small business, and local governments should be fostered and participated in. But larger government structures do have a role when greater social coordination and regulation are necessary for the common good(The Reconstruction of the Social Order). Twelve (12) Major Lessons 8. Political participation. Democratic participation in decision making is the best way to respect the dignity and liberty of people. The government is the instrument by which people cooperate together in order to achieve the common good. The international common good requires participation in international organizations (Pius XII. “Christmas Message,” 1944). Twelve (12) Major Lessons 9. Economic Justice. The economy is for the people and the resources of the earth are to be shared equitably by all. Human work is the key to contemporary social questions. Labor takes precedence over both capital and technology in the production process. Just wages and the right of workers to organize are to be respected (On Human Work). Twelve (12) Major Lessons 10. Stewardship. All property has a “social mortgage.” People are to respect and share the resources of the earth, since we are all part of the community of creation. By work we are co-creators in the continuing development of the earth (On Human Work). Twelve (12) Major Lessons 11. Global Solidarity. We belong to one human family and as such have mutual obligations to promote the rights and development of all people across the world, irrespective of national boundaries. In particular, the rich nations have responsibilities toward the poor nations, and the structures of the international order must reflect justice. (The development of Peoples; The Social Concerns of the Church) Twelve (12) Major Lessons 12. Promotion of Peace. Peace is the fruit of justice and is dependent upon right order among humans and among nations. The arms race must cease and progressive disarmament take place if the future is to be secure. In order to promote peace and the conditions of peace, an effective international authority is necessary (Peace on Earth). ENCYCLICALS A letter from the pope to the bishops of the Roman Catholic Church, in which he lays down policy on religious, moral, or political issues. Encyclicals are normally addressed to the bishops of the church, but a few (notably Pacem in terris by John XXIII) have been addressed also to "all men of good will." The formal title of an encyclical consists of the first few words of the official text; the language is usually Latin, and the document is not considered to be infallible. PASTORAL LETTER is an open letter addressed by a bishop to the clergy or laity of his diocese, or to both, containing either general admonition, instruction or consolation, or directions for behaviour in particular circumstances. In the Catholic Church such letters are also sent out regularly at particular ecclesiastical seasons, particularly at the beginning of fasts. HISTORICAL NOTES
Papal Social Encyclicals The Church has made moral judgments about economic and social matters, "when the fundamental rights of the person or the salvation of souls requires it." In earlier times the primary vehicle for Catholic Social Teaching was the jurisprudence of canon law. The social doctrine of the Church became the purview of papal encyclicals during the nineteenth century when the Church struggled with the rise of the modern industrial society with its new structures for the production of consumer goods, with its new concept of a just society, with the rise of the secular state, and with the modern world's new forms of labor and ownership. A. Social Encyclicals Eleven (11) major documents of the Church (1891- 1991): 1. Papal Social Encyclicals – (8) 2. Vat. II’s Pastoral Constitution on the Church in the Modern World issued in 1965 (Gaudium et Spes) 3. Apostolic Letter of Pope Paul VI in 1971 to Cardinal Maurice Roy, the President of the Pontifical Commission on Justice and Peace. (Octogesima Adveniens) 4. The statement of the 1971 Synod of Bishops in Rome (Justitia in Mundo) a. The beginning of a New path
The term “social doctrine” goes back to Pope Pius XI and designates the doctrinal “Corpus” concerning issues relevant to society, which from the Encyclical letter of Rerum Novarum of Pope Leo XIII, developed in the Church through the Magisterium of the Roman Pontiffs and the Bishops in communion with them. 1. Rerum Novarum: On the Condition of Workers Issued May 15, 1891. Literally "Of New Things," on capital and labor and the condition of the working class. This was the most significant of all the encyclicals before or since. Rerum Novarum broke down the barriers that separated the church from the worker. Rarely had the Church Pope Leo XIII spoken on social matters in such an official and comprehensive fashion. 1. Rerum Novarum: On the Condition of Workers As a response to the abuses of the Industrial Revolution to Labor. Was a critical of liberal capitalism as well as Marxist socialism. A call for a “living wage” and justice for the working class Pope Leo XIII while affirming the right to private property. 2.Quadragesimo Anno: On the Reconstruction of the Social Order Issued May 15, 1931. Literally "In Pope Pius XI forty Years," commemorating the fortieth anniversary of Rerum Novarum. This encyclical repeated many of the themes of Rerum Novarum: the dignity of labor, the rights of workers to organize, etc. Quadragesimo anno also emphasized the immorality of keeping economic control in the hands of a few. It recognized the principle of subsidiarity, which held that higher levels of authority should act only when lower levels cannot deal with a problem. 2.Quadragesimo Anno: On the Reconstruction of the Social Order A proposed a solution to the Pope Pius XI evils of liberal capitalism and Marxist socialism by proposing “corporatism” – a system modeled on the medieval guilds that would bring vocational groups together to determine policy. However, it did not work. Pius XI called for a greater social dimension and proposed the new term “social justice.” 3. Mater et Magistra: Mother and Teacher Issued May 15, 1961. on Pope John XXIII Christianity and Social progress. This encyclical gave an updated interpretation of the classic theme of private property and introduced the notion of private initiative as an extension of private property. While Rerum Novarum and Quadragesimo Anno left responsibility for social justice with the individual, Mater et Magistra placed some in the hands of the state. Pacem in Terris, literally "Peace on Earth,” 3. Mater et Magistra: Mother and Teacher Pope John XXIII Emphasis is on “socialization,” an increase of the network of the relations between people. He argued for state intervention so that property would achieve its social function. He saw the “welfare state” as a positive way of making up for the negative aspects of capitalism. He warned against neocolonialism and focused on agriculture. 4. Pacem in Terris : Peace on Earth April 11,1963 Pope John XXIII Written shortly after the two great crises over Berlin and Cuba at the height of the Cold War to call for disarmament. He said that the arms race deprives humanity of the economic goods necessary for social progress. The arms race should cease, nuclear weapons be banned, and progressive disarmament begin. He discussed the relations proper to individual, the relation between authority and conscience, and the need to foster the common good 5. Gaudium et Spes : Pastoral Constitution on the Church in the Modern World (Vat. II, 1962-1965) This closing document of the Vat. Vatican II Council II truly opened the Church to service in the world by reading “the joys and hopes, sorrows and anxieties” to be able to discern the “signs of the times” to foster a full humanity. It is characterized by personalism, the social nature of the person, the relation between the Church and the world, and justice and development. 6. Populorum Progressio : “on the Development of Peoples ( March 26, 1967) Paul VI called for economic justice to the Pope Paul VI world level to achieve a true and lasting peace. He called for an integral human development, “being more,” not simply “having more.” He called for the wealthy, nations and individuals, to place their superfluous wealth at the service of the poor for it is only in sharing and in solidarity that we become more fully human. He focused on the social dimension of property, the problems of neocolonialism, and an equitable distribution of the world’s resources. 7. Octogesima Adveniens: A Call to Action (May 14,1971)
Issued for the Eightieth Anniversary of
Pope Paul VI Rerum Novarum He said that action for justice was the personal responsibility of every Christian. There was a need to move from economic concerns to political concerns. Christian Communities had to analyze the situation proper to their own country in the light of the Gospel and the Church’s message, and local churches had to develop their own unique programs. He also addressed the key problems of urbanization, the environment, and ideology. 8. Justitia in Mundo: Justice in the World Synod of Bishops It acknowledged the need for structural Nov.30,1971 change to address the problems of injustice in the world, structural sin that must be effectively transformed. The Proclamation of the Gospel goes hand in hand with the struggle for justice: “Action on behalf of justice and participation in the transformation of the world fully appear to us as a constitutive dimension of the preaching of the Gospel.” There is a need for “education for justice” to form a consciousness that will address the injustices in the world. In order to denounce the injustices in the society, we must first become just. 9. Laborem Exercens: “On Human Work” Sept. 14, 1981 focused on the themes that Pope John Paul II work is central to the social question and that work has potential not only to dehumanize but also to be the means whereby the human person cooperates in God's ongoing creation. Work is for the person, not the person for work. Through work, the human person fulfills himself. 9. Laborem Exercens: “On Human Work” Sept. 14, 1981 Pope John Paul II There is a priority of labor over capital and the right to a “living wage” as well as the right to form a union. He made an important distinction between the direct employer, the one who actually hires the employee, and the “indirect” employer, who sets the context of employment, such as public policy and the role of the market. He also called upon workers to participate in their concerns through labor unions, not to be alienated and apathetic or indifferent. 10. Sollicitudo Rei Socialis : On Social Concern Pope John Paul II Issued on December 30, 1987. commemorating the 20th anniversary of Populorum Progressio. Solicitudo Rei Socialis presented an overview of modern social problems with some guidelines for action. It dealt with authentic human development and adopted a critical attitude toward both capitalism and communism. Solicitudo Rei Socialis warned that economic development alone may not set people free but only enslave them more . 10. Sollicitudo Rei Socialis : On Social Concern Pope John Paul II He blamed the conflict between the East and the west, between Marxist and socialist and liberal capitalists for much of the failure. He spoke of “structures of sin” that can be traced back to the personal sins of individuals, the result of the interrelated actions of many people rooted in the all- consuming desire for profit and the thirst for power, selfishness. He called for a “solidarity” based on the dignity of the human person. He also said that private property carries a “social mortgage” to promote the universal destination of goods. Centesimus Annus: On the 100th anniversary of Rerum Novarum Pope John Paul II Issued on May 1, 1991. It brought Rerum Novarum up to date and tied it to "the preferential option for the poor" done in the context of the collapse of communism in Eastern Europe and the Soviet Union, and still criticized both capitalism and communism. He reviewed Rerum Novarum’s key teachings and showed how it was relevant to the present times. Centesimus Annus: On the 100th anniversary of Rerum Novarum Pope John Paul II He examined the great events of 1989 such as the collapse of the Berlin Wall. He affirmed the right to private property but said that property has a social function. He recognized a new form of property, “the possession of know- how, technology, and skill.” He presented his view of Christian anthropology as the ground of the Church’s social mission. B. TEN BUILDING BLOCKS OF CATHOLIC SOCIAL TEACHING The objective of this teaching is to acquaint us with the ten basic principles of the Church’s social thought to facilitate our knowledge and understanding of them. To make us more conscious of where we came from and likely to end up. B. TEN BUILDING BLOCKS OF CATHOLIC SOCIAL TEACHING 1. The Principle of Human Dignity The bedrock principle of Catholic social teaching Every person is worthy of respect It is not what you do or what you have that gives you respect or dignity. It is simply “being’, being created in the image of God that bestows dignity upon you. The Church bases her opposition to the death penalty on this principle. B. TEN BUILDING BLOCKS OF CATHOLIC SOCIAL TEACHING 2. The Principle of Respect for Human Life Every person, from the moment of conception to natural death, has inherent dignity and a right to life consistent with that dignity.(Pro-life) Always emphasized a Culture of Life over the culture of death (abortion, euthanasia) Abortion is the taking of innocent life before birth. The conflict is between the right to life of the unborn child and the right of the woman to control herself. B. TEN BUILDING BLOCKS OF CATHOLIC SOCIAL TEACHING 2. The Principle of Respect for Human Life There are two extremes on the end of life issue.
a. Vitalism - is keeping the person alive no
matter what, even if that is burdensome and not beneficial for the person.
b. Euthanasia – is the intentional hastening of
death of someone who is suffering from a disease that is painful, incurable, and inevitably fatal by voluntarysuicide or by killing them. B. TEN BUILDING BLOCKS OF CATHOLIC SOCIAL TEACHING
The Catholic tradition sees the sacredness of human
life as part of any moral vision for a just and good society.
B. TEN BUILDING BLOCKS OF CATHOLIC SOCIAL TEACHING
3. The Principle of Association
The person is not only sacred but also social with the centerpiece of society being the family. Family stability must be protected. By association of others – in family and other institutions that foster growth, protect dignity and promote the common good – human persons achieve their fulfillment. B. TEN BUILDING BLOCKS OF CATHOLIC SOCIAL TEACHING
4. The Principle of Participation
All people have the right and duty to participate in society, working together for the common good and well-being of all. If one does not participate, he is marginalized. Human work is a form of continuing participation in God’s creation and its dignity is to be protected. B. TEN BUILDING BLOCKS OF CATHOLIC SOCIAL TEACHING 5. The Principle of Preferential Protection for the Poor and vulnerable. All should be able to reach out to the poor and powerless to help them realize their full human potential and dignity.
6. The principle of Solidarity
Proclaims that we are one human family, that we are our brothers’ and sisters’ keepers, wherever they live. B. TEN BUILDING BLOCKS OF CATHOLIC SOCIAL TEACHING
7. The Principle of Stewardship
We are managers, not owners. We are
tasked to take care of what God has given us in such a way as to nourish and strengthen it, so that we will be able to return it to God in better condition than we received it, at any time that He wants it returned. B. TEN BUILDING BLOCKS OF CATHOLIC SOCIAL TEACHING
8. The Principle of Subsidiarity
Deals chiefly with the responsibilities and limits of the government, and the essential roles of voluntary association. Those closest to the reality of the problem should handle it. Power should be exercised at the lowest possible level. B. TEN BUILDING BLOCKS OF CATHOLIC SOCIAL TEACHING
9. The Principle of Human Equality
The equality of all persons springs from
their essential dignity. While differences in talents are part of God’s plan, social and cultural discrimination in fundamental rights are an abomination in God’s sight. B. TEN BUILDING BLOCKS OF CATHOLIC SOCIAL TEACHING
10. The Principle of the Common Good
Common good is understood as the social condition that allows people to reach their full human potential and to realize their human dignity. B. TEN BUILDING BLOCKS OF CATHOLIC SOCIAL TEACHING
10. The Principle of the Common Good
The social conditions referred to presuppose “respect for the person,” “the social well-being and development of the group/community/society” and the maintenance by public authority of “peace and security” B. TEN BUILDING BLOCKS OF CATHOLIC SOCIAL TEACHING
10. The Principle of the Common Good
It points to the need for international structures that can promote the just development of the human family across regional and national lines. Challenged us to cultivate an awareness of and sensitivity to the needs of others. The absence of concern for the common good is a sure sign of society in need of help. FILIPINO VALUES AND CATHOLIC SOCIAL THOUGHT (Fr. Horacio de la Costa, S.J)
Pagsasarili : the willingness to develop
oneself into a responsible human being. FILIPINO VALUES AND CATHOLIC SOCIAL THOUGHT (Fr. Horacio de la Costa, S.J)
Pakikisama: willingness to share with one
another both the burdens and rewards of living together. FILIPINO VALUES AND CATHOLIC SOCIAL THOUGHT (Fr. Horacio de la Costa, S.J)
Pagkakaisa: building up the national community
through forms of social organizations understood, accepted, and undertaken by the people themselves. FILIPINO VALUES AND CATHOLIC SOCIAL THOUGHT (Fr. Horacio de la Costa, S.J)
Pakikipagkapwa-tao: treating the other person
as an equal, giving him or her equal importance as you give yourself, eventually leading to the total development of mankind.
Pagkabayani: the readiness to put the common
good of the nation above private interest. Thank you very much! Structures -refer to an ordered pattern of relations; that is, how one relates to another is determined by a well established and accepted set of rules, whether formal, as in a constitution, or informal, as in custom or etiquette.