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The Key Principles of Catholic Social Teachings
Transcript of The Key Principles of Catholic Social Teachings
The Key Principles of
Catholic Social Teachings
Respect for Life & Stewardship of Creation
Rights and Responsibilities
Community & Common Good
Preferential Option for the
Poor and Vulnerable
DIGNITY OF WORK AND
THE RIGHTS OF WORKERS
Virtue of Solidarity
In a world warped by materialism and declining respect for human life, the Catholic Church proclaims that human life is sacred and that the dignity of the person is the foundation of a moral vision for society. Our belief in the sanctity of human life and inherent dignity of the human person is the foundation of our social teaching.
Life is sacred from the moment of creation to death, and every moment in between. It must be vigilantly preserved and protected. This principle has been a core issue of ethics in our society.
Catholic tradition insists that we show our respect for the Creator by our stewardship of creation. We are called to protect people and the planet, living our faith in relationship with all of God’s creation. This environmental challenge has fundamental moral and ethical dimensions which cannot be ignored.
People were created to be not only sacred, but social as well. Family
is the central social institution. People have the right and the duty to participate in society, and together work to promote the common good.
All people have a right to participate in the economic, political, and cultural life of society. It is a fundamental demand of justice and a requirement for human dignity that all people be assured a minimum level of participation in the community. Conversely, it is wrong for a person or a group to be excluded unfairly or to be unable to participate in society.
Every person is entitled to inalienable rights, firstly the right to life. With each right comes a responsibility that every person
must uphold. Catholic tradition teaches that human dignity can be protected and a healthy community can be achieved only if human rights are protected and responsibilities are met.
Every person has a fundamental right to life and a right to those things required for human decency. Corresponding to these rights are duties and responsibilities to one another, to our families, and to the larger society.
ME TO WE
'"You can't solve world poverty here," a Dutch UNICEF worker told him. Kielburger recalls the conversation recently at Free The Children, the Toronto-based aid organization he founded in 1995 with 11 other 12-year-olds. "The very best thing you ... can do is ... educate your own people on the importance of international aid," the worker said. "People in rich countries have to learn to share."
Kielburger is 24 now. No longer does anybody suggest he and his brother Marc, 30, are too young to tackle world problems in ambitious and provocative ways.'
Everyone is entitled to all the rights and freedoms set forth in this Declaration, without distinction of any kind, such as race, colour, sex, language, religion, political or other opinion, national or social origin, property, birth or other status. Furthermore, no distinction shall be made on the basis of the political, jurisdictional or international status of the country or territory to which a person belongs, whether it be independent, trust, non-self-governing or under any other limitation of sovereignty.
We all have a duty to strive toward the common good:
the social well-being, development, peace and
security of all people. In a global culture driven by excessive individualism, our tradition proclaims that the person is not only sacred, but also social. How we
organize our society in economics and politics, in law and policy directly affects human dignity and the capacity of individuals to grow in community. Our Church teaches that the role of government and other institutions is to protect human life and human dignity and promote the common good.
Society should be judged based on how we treat those who are most vulnerable and in need of help. The poor are in need of protection and justice. Catholic teaching proclaims that a basic moral test is how our most vulnerable members are faring.
In a society marred by deepening divisions between rich and poor, our tradition recalls the story of the Last Judgment (Matthew 25:31-46) and instructs us to put the needs of the poor and vulnerable first.
Society's economy serves people. We must respect the dignity of work and of workers. In a marketplace where too often the quarterly bottom line takes precedence over the rights of workers, we believe that the economy must serve people, not the other way around. If the dignity of work is to be protected, then the basic rights of workers must be respected – the right to productive work, to decent and fair wages, to organize and join unions, to private property and to economic initiative.
Humans were all created in God's image. We are all brothers and sisters. We are called to love our neighbours and strive toward the common good. Catholic social teaching proclaims that we are our brothers' and sisters' keepers, wherever they live. We are one human family, whatever our national, racial, ethnic, economic, and ideological differences. Solidarity means that "loving our neighbour" has global dimensions in an interdependent world.
All human beings are born free and equal in dignity and rights.They are endowed with reason and conscience and should act towards one another in a spirit of brotherhood.
Everyone has the right to life, liberty and security of person.
No one shall be held in slavery or servitude; slavery and the slave trade shall be prohibited in all their forms.
The state has a positive moral function as an instrument to promote human dignity, protect human rights, and build the common good. Its purpose is to assist citizens in fulfilling their responsibility to others in society. In today’s complex society these responsibilities cannot adequately be carried out on a one-to-one basis. Citizens need the help of government to fulfill these responsibilities and promote the common good.
Promotion of Peace
Catholic teaching promotes peace as a positive, action-oriented concept. "Peace is not just the absence of war,” said Pope John Paul II,
“it involves mutual respect and confidence between peoples and nations. It involves collaboration and binding agreements”. Peace and justice are linked: Peace is the fruit of justice.
The fact that human beings are social by nature indicates that the betterment of the person and the improvement of society depend on each other.…Humanity by its very nature stands completely
in need of life in society.
-Vatican II, The Church in the Modern World
It is a firm and persevering determination to commit oneself to the common good; that is to say, to the good of all ...because we are all really responsible for all.”
- Pope John Paul II, On Social Concern, 1987
Catholic Social Teaching is that body of thought and action through experience and tradition that helps guide us to deeper understanding of the role of our faith values and how to live them in concrete social and historical situations.
…The goal of the Church is to help reconcile and unify classes. A nation’s wealth originates from the labour of workers. People have a right to the fruits of their own labour but should use them to benefit all.
... Government and the law must support the common good … and give special consideration to the rights of the poor.
Pope Leo XIII produces
Rerum Novarum in 1891
Pope Paul VI Encyclical
Populorum Progressio in 1967
Social conflicts now have a worldwide dimension.
Responding to the teaching of Jesus, the Church must foster human progress. Our response to hunger, malnutrition, stunted physical and mental growth demands generosity, sacrifice and effort by the rich: a solidarity that costs.
Pope Paul VI
Private property is not an absolute and
unconditional right. It must be exercised for the common good. Public authority must ensure this. Industry is necessary, but structures of capitalism – profit, competition, and absolute private ownership – are unfortunate.
We must reach out to them through
evangelization and lay participation from which base communities will emerge
We choose the side of the poor and oppressed.
Latin American Bishops
Conference (CELAM) in 1968
Canadian Conference of Catholic Bishops. Pastoral Letter on the Christian Ecological Imperative: “You love all that exists…” October 4, 2003
God’s glory is revealed in the natural world, yet
we humans are presently destroying creation … the ecological crisis is also a profoundly religious crisis. In destroying creation we are limiting our ability to know and love God.
The common good should be conceived as the sustenance and flourishing of life for all beings and for future generations… a “new solidarity”…
The preferential option for the poor can …include a preferential option for the earth…
1891 Rerum Novarum (The Condition of Labour), Leo XIII
1931 Quadragesimo Anno (The Reconstruction of the Social Order, Pius XI
1961 Mater et Magistra (Christianity and Social Progress), John XXIII
1963 Pacem in Terris (Peace on Earth), John XXIII
1965 Church in the Modern World, Vatican II
1966 The Development of Peoples, Paul VI
1971 A Call to Action, Paul VI
1971 Justice in the World, Synod of Bishops
1975 Evangelization in the Modern World, Paul VI
1979 Redeemer of Humankind, John Paul II
1981 On Human Work , John Paul II
1987 The Social Concerns of the Church, John Paul II
1991 The One Hundredth Year, John Paul II
1994 As the Thrid Millenium Draws Near, John Paul II
1995 The Gospel of Life, John Paul II
1999 Ecclesia in America, John Paul II
2005 God is Love Benedict, XVI
2007 Saved by Hope, Benedict XVI
2007 Apostolic Exhortation on the Eucharist, Benedict XVI
2009 In Charity and Truth, Benedict XVI
2013 The Light of Faith, Francis
Modern Catholic Social Teaching
Catholic social teachings became official (i.e., an integral part of Catholic social teaching) with the publication in 1891 of Pope Leo XIII's document, "On The Condition of Workers" ... The Catholic Social Teachings and how it affects human labour has 3 distinctive stages of development ... depicted in red, purple, and black writing on the next slide.
SEVEN THEMES OF CATHOLIC SOCIAL TEACHING
Taken from: http://www.usccb.org/beliefs-and-teachings/what-we-believe/catholic-social-teaching/seven-themes-of-catholic-social-teaching.cfm
Canadian Conference of Catholic Bishops website
Scarboro Missions Website
One Hundred Years of Catholic Social Teaching
Catholocism (New Edition) , Richard P. McBrien
Chapter 12 pages 447-454;
Chapter 25 pages 900-919;
Chapter 26 pages 943-947
Chapter 27 pages 1000-1007
TCDSB Catholic Social Teachings Framework
The Historical Timeline of CST ... It all
started just over 100 years ago