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Journal articles on the topic 'The social teaching of the Catholic Church'
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1
Oldmixon, Elizabeth A., and William Hudson. "When Church Teachings and Policy Commitments Collide: Perspectives on Catholics in the U.S. House of Representatives." Politics and Religion 1, no. 1 (March 14, 2008): 113–36. http://dx.doi.org/10.1017/s1755048308000060.
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AbstractThis article investigates the influence of religious values on domestic social policy-making, with a particular focus on Catholics. We analyze roll call votes in the 109th Congress and find that Catholic identification is associated with support for Catholic Social Teaching, but both younger Catholics and Republican Catholics are found less supportive. In followup interviews with a small sample of Catholic Republicans, we find that they justify voting contrary to Church teaching by seeing its application to most domestic social issues as less authoritative than Church moral teachings on issues like abortion.
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Kosicki, Piotr H. "The Catholic 1968: Poland, Social Justice, and the Global Cold War." Slavic Review 77, no. 3 (2018): 638–60. http://dx.doi.org/10.1017/slr.2018.203.
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In the 1960s, the Catholic Church underwent a revolution in the teaching and practice of its faith, known as aggiornamento. Catholics responded by pioneering new forms of agency in world affairs in the Global Sixties. This was a cross-Iron Curtain story, affecting communist and non-communist countries in Europe, as well as developing countries across the world – a story of transfers and encounters unfolding simultaneously along multiple geographical axes: “East-West,” “North-South,” and “East-South.” The narrative anchor for this story is the year 1968. This article explores the seminal role of east European Catholics in this story, focusing on Polish Catholic intellectuals as they wrote and rewrote global narratives of political economy and sexual politics. A global Catholic conversation on international development stalled as sexual politics reinforced Cold War and post-colonial divisions, with the Second and Third Worlds joining forces against First World critics of a new papal teaching on contraception, Humanae Vitae. Paradoxically, the Soviet Bloc became the prism through which the Catholic Church refracted a new vision of international development for the Third World.
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Christiansen, Drew. "I. The Nonviolence–Just War Nexus." Horizons 45, no. 1 (May 23, 2018): 108–14. http://dx.doi.org/10.1017/hor.2018.2.
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Gerald Schlabach wrote that a key test of progress for Catholicism in its dialogue with the historic peace churches on nonviolence and the use of force would be that the church's teaching on nonviolence would become “church wide and parish deep.” While modern Catholic social teaching has recognized nonviolence since the time of the Second Vatican Council, and Pope Saint John Paul II gave nonviolence strong, formal endorsement in his 1991 encyclical Centesimus Annus, the church's teaching on nonviolence is hardly known in the pews. If they are familiar at all with Catholic teaching on peace and war, most Catholics would know the just-war tradition, especially through the US bishops’ 1983 pastoral letter, The Challenge of Peace. But the newer and still relatively slight teaching on nonviolence is hardly known at all. Only by rare exception do Catholic preachers address issues of peace and war.
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Asue, Daniel Ude. "A Catholic Inclusive Approach to Homosexuality in Nigeria." Theology Today 74, no. 4 (January 2018): 396–408. http://dx.doi.org/10.1177/0040573617731710.
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This essay discusses Same-Sex Marriage Prohibition Bill in Nigeria, with a focus on the contribution of the Nigerian Catholic Church to the law. Though the Catholic Church in Nigeria did not actively contribute towards the public debates about homosexuality that resulted into the Same-Sex Marriage Prohibition Bill it nevertheless welcomed the bill. However, the official teachings of the Catholic Church and elucidations from the Catholic Bishops Conference of Nigeria could potentially contribute to creating an inclusive society. In what way can we potentially utilize the principles of Catholic Social Teaching to make room for an inclusion of homosexual persons in the life of the church and in society?
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Pfeil, Margaret R. "Called and Gifted: Charism and Catholic Social Teaching." Horizons 34, no. 2 (2007): 222–37. http://dx.doi.org/10.1017/s0360966900004412.
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ABSTRACTThis essay explores the formulation of Catholic social teaching as a form of ministry structured in relation to charism. After situating the concept of charism theolgically, it addresses the significance of charism as an organizing principle for the ministry of Catholic social teaching, referring in particular to the experiences of Oswald von Nell-Breuning and Dorothy Day. Finally, it suggests a form of ecclesial participation, such as the retrieval of mystagogy, that would facilitate the free and full exercise of charisms by all those called and gifted to serve the church in the formulation of Catholic social teaching.
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Uelmen, Amelia J. "Traveling Light: Pilgrim Law and the Nexus between Law, Politics and Catholic Social Teaching." Journal of Law and Religion 22, no. 2 (2007): 445–79. http://dx.doi.org/10.1017/s0748081400003994.
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Coming out of a church whose marks of identity include unity, holiness, and universality, it is ironic—and painful—that the “Catholic vote” has become a “metaphor” for polarization in United States culture and politics. As one reporter described the scene in the weeks before the 2004 presidential election: Some rail against their own bishops, while others cheer what they see as a long-awaited stand of conscience. The tension seemed to reach a peak yesterday, when the Vatican felt compelled to publicly dismiss the claims of a Catholic lawyer who said he had Vatican support to seek [Senator] Kerry's excommunication.Tensions have also manifested themselves in the variety of Catholic “voter's guides.” Some list a limited number of “non-negotiable” issues—particular actions that are identified in Catholic moral theology as “intrinsic evil” and suggest that candidates be evaluated according to their stand on these particular issues. For example, the Catholic Answers Voter's Guide for Serious Catholics, first distributed prior to the 2004 election, named “five non-negotiables”: abortion, euthanasia, embryonic stem-cell research, human cloning and homosexual marriage. As these moral principles “do not admit of exception or compromise,” the Guide reasoned that political consequences should be clear: “You should avoid to the greatest extent possible voting for candidates who endorse or promote intrinsically evil policies.”In the interim between the 2004 and 2006 elections, a few organizations congealed to formulate competing guides. Others rallied around Faithful Citizenship, the United States Bishop's long-standing official commentary on the nexus between the principles of Catholic social teaching and political participation. Others directly challenged the Catholic Answers guide as a distortion of Catholic social teaching and argued that its partisan activities were a potential threat to the Roman Catholic Church's tax-exempt status.
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Sardaryan, H. T. "The COVID-19 Pandemic in the Social Teaching of the Roman Catholic Church." MGIMO Review of International Relations 14, no. 3 (June 27, 2021): 7–22. http://dx.doi.org/10.24833/2071-8160-2021-3-78-7-22.
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The COVID-19 pandemic exposed the critical problems of the structure not only of the modern health system but also of the role of the state in managing socio-economic processes, government institutions, and their ability to ensure the safety and well-being of the population in conditions of the practical economic shutdown, self-isolation of citizens and ultra-high mobilization of state administrative resources to ensure a full-scale fight against the spread of the virus. Inherent human rights and freedoms were limited to effectively counter the coronavirus, which would have been difficult to imagine even a few months before the pandemic outbreak. Arguments about the gradual decline of the role of the state in the organization of the management of socio-economic processes against the background of the strengthening of civil society institutions also lost their significance, as only the state was able to organize a centralized mobilization of resources to counter the mass threat to public health. These questions lead to a revision of the traditional axiology of Western society, based on the primacy of individualism and the atomization of society – approaches that the Roman Catholic Church has traditionally opposed, which in its doctrine is based on the concept of the common good. As the world's largest confession, Catholicism retains its influence over a wide range of people in many of the leading countries of the modern West. The church's social doctrine is traditionally perceived, both by Catholics themselves and by various associations of citizens, as an ethical basis for organizing the life of society. The paper analyzes the development of the social doctrine of the Catholic Church after the outbreak of the pandemic in the context of both its perception of the coronavirus itself and the necessary measures to combat it and its position on the post-ovoid structure of the world. The Papal encyclicals, messages, and speeches, which reflect the official position of the Vatican, are of crucial importance. As a possible way to overcome the crisis, the Vatican offers the classic principles for the social teaching of the Catholic Church-solidarity and subsidiarity, which require, on the one hand, the subjectivity of society and the decentralization of power.
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Moroz, Volodymyr. "Normative character of the principles of Social doctrine of Catholic Church: an evolutional way of formation." Ukrainian Religious Studies, no. 71-72 (November 4, 2014): 142–47. http://dx.doi.org/10.32420/2014.71-72.440.
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The article of Volodymyr Moroz ―Normative character of the principles of Social doctrine of Catholic Church: an evolutional way of formation - is devoted to the analysis of Catholic Church’s Teaching over the human dignity. Author explores also the process of settling of the principles of common good, subsidiarity and solidarity in the Teaching of Catholic Church. Mentioned principles are investigated in the case of orientation to provide a reverence to transcendent human dignity. Author sums up that all three principles have normative character. That is to say the principles are called to guarantee certain coordination between the social reality and the verities, which were declared by the Social doctrine of the Church.
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Harvey, Thomas J. "Catholic charities: A praxis for catholic church social teachings." Social Thought 17, no. 2 (January 1991): 65–71. http://dx.doi.org/10.1080/15426432.1991.10383741.
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Massaro, Thomas. "Social Welfare and Catholic Social Teaching: Foundational Theological Principles for Case Studies." Religions 12, no. 5 (April 21, 2021): 288. http://dx.doi.org/10.3390/rel12050288.
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For well over a century, Catholic social teaching has advocated for generous social welfare policies that assist members of poor and marginalized communities. Efforts to understand and describe the shape and influence of these advocacy endeavors, naturally conducted primarily by social scientists and historians of policy, must be grounded in foundational theological considerations, as well as an appreciation of recent church history. Among the topics of central relevance are the tensions within these teachings between: (1) engagement and intervention; (2) key contending metaphors, such as “blueprint” and “yardstick”; and (3) the interplay between universal principles and local applications. Only by first appreciating these tensions in their historical and theological dimensions may a fully adequate portrayal of the purpose and influence of Catholic social teaching emerge, even if a significant share of these tensions remains ultimately unresolved. Clarifying these key issues in the developing self-awareness of Catholic social teaching enhances our ability to chart a course forward regarding the prospect of fostering social change, even within highly challenging pluralistic contexts. Adhering to hard-won lessons from past social involvements will allow Catholicism to retain its constructive influence on future social welfare policy.
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Miller, Richard W. "Climate Change, Catholic Social Teaching, and Human Rights." Interdisciplinary Journal for Religion and Transformation in Contemporary Society 6, no. 1 (July 2, 2020): 171–92. http://dx.doi.org/10.30965/23642807-00601011.
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Abstract The development of human rights thinking in the United Nations and the Catholic Church has operated on a separate track from the development of thinking regarding environmental concerns. This paper traces this historical divergence and some factors contributing to this divergence. It argues that climate stability is the most pressing earth system problem and not only should not be neglected by human rights thinkers (as in Catholic circles) or actively resisted in human rights circles (as argued by a prominent academic human rights lawyer); rather, a stable climate system should be considered a basic human right.
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Moroz, Volodymyr. "Doctrine of Ukrainian Greek-Catholic Church about government election as a way to social change." Ukrainian Religious Studies, no. 73 (January 13, 2015): 244–52. http://dx.doi.org/10.32420/2015.73.530.
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Author analyses the teaching of the Ukrainian Greek-Catholic Church over importance of democratic elections. The principles, which Church proposes as background to participation in elections, are explored.
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Castillo Guerra, Jorge E. "Contributions of the Social Teaching of the Roman Catholic Church on Migration." Exchange 44, no. 4 (November 4, 2015): 403–27. http://dx.doi.org/10.1163/1572543x-12341373.
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This article searches for contributions provided by the social teaching of the Roman Catholic Church to avoid suffering and death under migrants, that, following Pope Francis, are provoked from a ‘culture of rejection’. From an interdisciplinary approach this article facilitates the assessment of mechanisms that generate these situations. It also focuses on the ethical and theological criteria of the Catholic social teaching to achieve a culture of encounter and acceptance of migrants and refugees.
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Dejene, Solomon. "Ethiopian Traditional Values versus the Social Teaching of the Church." Exchange 37, no. 2 (2008): 124–55. http://dx.doi.org/10.1163/157254308x278558.
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AbstractEven if the Roman Catholic Church does not have a very long history in Ethiopia and constitutes a small minority of the society, her social significance is great in part due to the structural development programs she runs through out the country. The main aim of this paper is to identify how much the Church has made use of traditional systems and values in reflecting and communicating pastorally particularly in regard the Social of the Church (henceforth CST). By analyzing four selected pastoral letters, this article tries to spell out the strengths and shortcomings of the Church in employing traditional systems and values in giving form to the CST.
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Dechert, Charles R. "The American Bishops' Letter on the U.S. Economy---Revisited." Journal of Interdisciplinary Studies 3, no. 1 (1991): 73–92. http://dx.doi.org/10.5840/jis199131/25.
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The American Catholic Church has attempted to apply and extend the social teachings of the Universal Church in light of American conditions and political culture, most recently in the 1986 Pastoral Letter on Catholic Social Teaching and the U.S. Economy, promulgated after six: years of analysis, debate, and amendment. Moving from an emphasis on government responsibilities for economic well-being and social welfare to a family-centered social vision stressing mediating groups and voluntary service, the American Church asserted a perennial social doctrine reaffirmed and extended in Pope John Paul II's Centesimus Annus. The latter calls on a century of experience that has demonstrated the failures of the bureaucratic state and "real socialism," the utility of a market economy in allocating resources efficiently, and the shift from a land-based social economy to one founded on knowledge and skill.
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Sasse, Grant M., and Thomas P. Harmon. "Catholic Dogma vs. Social Science Dogmatism." Catholic Social Science Review 26 (2021): 263–79. http://dx.doi.org/10.5840/cssr20212637.
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This article explores how social science literature views dogmatism and how the documents of the Catholic Church and her teachings are seldom regarded in the conceptualization of the human person, specifically focusing on the helping professions. This article examines dogmatism from a Catholic anthropological perspective and with a full appreciation for the Catholic intellectual tradition. It will be shown how through basic clinical skills, one can believe the teachings of the Church's Magisterium and still be an effective and ethical counselor. A distinction between beliefs and actions will be made, showing how relativism is not the only acceptable belief system for helping professionals.
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Trebat, Thomas J. "Argentina, the Church, and the Debt." Ethics & International Affairs 21, no. 1 (March 2007): 135–60. http://dx.doi.org/10.1111/j.1747-7093.2007.00064.x.
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The Argentine debt crisis of 2001–2002 and its aftermath are examined in the light of the moral framework of Catholic social teaching on the debt problems of poor countries. The author, a former practitioner in emerging-markets finance, seeks to bring together and interpret the church's teaching (which was mostly worked out in the 1980s) in the particular economic and social circumstances of Argentina in the early 2000s. The key question is how closely the outcome of the debt crisis in Argentina conformed to what social justice, in the Church's interpretation, would have required. The main conclusion is that the resolution of the crisis was broadly consistent with that teaching. The crisis was managed with pragmatism rooted in shared (by debtor and creditors) concerns for social justice—more so than had been possible in the earlier Latin American debt crises in the 1980s, which the author had also witnessed. For that, many factors are responsible, including the emergence of civil society in Argentina and changes in the system of emerging markets finance. The author argues, however, that the moral framework of the Catholic Church on matters of international debt may deserve some of the credit.
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Tasak, Agata. "Postulowany model wspólnoty oraz dobra wspólnego w publikacjach katolickiego tygodnika społecznego „Ład” w latach 1981–1984." Polityka i Społeczeństwo 18, no. 1 (2020): 85–105. http://dx.doi.org/10.15584/polispol.2020.1.5.
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The paper focuses on the analyses of the socio-political concepts presented in the Catholic social weekly “Ład” in the years 1981–1984. In the period under question, the periodical was a media platform which enabled the expression of views by lay Catholics who perceived opportunities for increasing their socio-political activity in the political reality of Poland at that time. The model of community proposed by them, as well as the way of defining the common good, were for the most part consistent with the concepts of the social teaching of the Catholic Church and conformed to the guidelines of the hierarchs of the Catholic Church in Poland – especially Primate Stefan Wyszyński. The calls to action for the common good were combined with the idea of reconciliation, dialogue, and cooperation. Accordingly, the national community was thus considered the most important community of all. It should be emphasized that these concepts were supposed to enhance the power and importance of this particualt community of Catholics in public life and to contribute to establishing their position as the most important representative of the Catholics on the political scene of the period.
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Kyiak, Maksym Tarasovych. "The evolution of the social doctrine of the Roman Catholic Church regarding the problem of humanizing the economy." Ukrainian Religious Studies, no. 43 (June 19, 2007): 70–76. http://dx.doi.org/10.32420/2007.43.1869.
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Many years of experience with market economies show that without the Church, as a social institution, it is quite problematic to create an environment for a fair economy. That is why a voice of such moral authority, which is capable of improving the moral climate of the modern economy, is extremely necessary in our time. In particular, Catholic social teaching has long paid attention to economic issues. The Roman Catholic Church has been, and remains, indifferent to the issues of international economy, private property, labor, humanization of the economy and a range of other problems. Poverty, hunger, unlimited desire for profit and benefits are a painful topic in papal speeches, encyclicals, and epistles. Along with changing social conditions, the social doctrine of the Roman Catholic Church itself evolved. This fact could not but affect the consideration of economic issues in Catholic social doctrine.
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Balabanić, Ivan. "The Social Doctrine and Presence of the Catholic Church in the Media." In medias res 9, no. 16 (May 26, 2020): 2533–43. http://dx.doi.org/10.46640/imr.9.16.5.
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The social doctrine of the Church involves greater commitment and engagement of the Church in social problems as well as the promotion of relationships that serve justice and peace. The Catholic Church first began relating mass media to its social teaching in the 19th century. As the Church aimed at a broader scope of public, it dealt with means of social communication and examined it through numerous sources – papal encyclicals, conciliar and episcopal documents. The relationship between the Catholic Church and the media is not simple. Approaches to ethics, morality, responsibility and dignity of human beings are sometimes different in media reports and in the aims of the Church in its social doctrine which should provide all members of the society with a sense of direction and instruction for everyday actions. Through the documents presented here, the Church has shown a readiness to face the media as well as the possibility to use them for advancing justice, truth, peace and freedom.
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Prysuhin, S. "The problems of marriage in the social teaching of the Catholic Church." Ukrainian Religious Studies, no. 69 (May 16, 2014): 112–22. http://dx.doi.org/10.32420/2014.69.385.
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In the article S. Prysukhin “The problems of marriage in the social teaching of the Catholic Church” reveals substantial characteristics of the concept of "Christian marriage", its positive value in overcoming the social structures of sin in modern civilization.
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Orban, Szabolcs. "National Minorities: A Chance or Challenge for the Catholic Church." Studia Universitatis Babeș-Bolyai Theologia Reformata Transylvanica 65, no. 2 (December 20, 2020): 95–106. http://dx.doi.org/10.24193/subbtref.65.2.05.
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"The issue of national minorities in the past century has often given rise to conflicts, becoming a peace-threatening issue and consequently a source of serious distress. Thus, from this perspective, it had become a topic that the churches could not remain silent about. This article aims to present briefly the way in which the Catholic Church related to the national minorities from the perspective of the Catholic social teaching. At first, we will present a few ecclesiastical documents (papal documents, writings, speeches, etc.) that touched upon this topic one way or another during the past more than 100 years. In the light of these, we shall see the main aspects that the Catholic Church deemed to be important to emphasize in relation to minorities. Next, as an example, we shall also mention a few local ecclesiastical documents pointing out the manner in which the general principles are manifest in the toilsome everyday life of the local communities experiencing concrete historical situations. The third part of the study will refer to the important basic principles of social teaching – namely, common good and subsidiarity –, and we will try to pin down certain insights that would guide both the majority and the minority on the path towards the opportunity of welfare, thereby bringing hope for the mitigation of tensions. Keywords: national minorities, social teaching, the Catholic Church, common good, subsidiarity."
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McCormick, Patrick T. "Theology as Work: The Mandatum and the Rights of Labor." Horizons 29, no. 1 (2002): 128–34. http://dx.doi.org/10.1017/s0360966900009762.
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ABSTRACTMany oppose the mandatum as a threat to the academic freedom of Catholic scholars and the autonomy and credibility of Catholic universities. But the imposition of this juridical bond on working theologians is also in tension with Catholic Social Teaching on the rights and dignity of labor. Work is the labor necessary to earn our daily bread. But it is also the vocation by which we realize ourselves as persons and the profession through which we contribute to the common good. Thus, along with the right to a just wage and safe working conditions, Catholic Social Teaching defends workers' rights to a full partnership in the enterprise, and calls upon the church to be a model of participation and cooperation. The imposition of the mandatum fails to live up to this standard and threatens the jobs and vocations of theologians while undermining this profession's contribution to the church.
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Ballano, Vivencio. "Catholic Social Teaching, Theology, and Sociology: Exploring the Common Ground." Religions 10, no. 10 (September 27, 2019): 557. http://dx.doi.org/10.3390/rel10100557.
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Drawing on some secondary literature and using sociological perspectives, in this paper, I trace the fundamental conflict and differences between sociology and theology as academic disciplines and draw some implications on why the contributions of sociological inquiries and their empirical assessments of society and human behavior are seldom used in literature and learning materials on Catholic social teaching (CST)—a body of moral principles based on papal, conciliar, and other official Church documents on the Christian faith and social concerns. I argue that despite methodological and theoretical differences, sociology and CST’s moral theology can share a common ground in dealing with the social order: the moral theologizing of CST begins where sociologizing ends. Sociology is a necessary tool to reformulate CST’s Christian message to the constantly changing historical and social contexts and provide empirical illustrations to its moral teachings.
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Lin, Yaotang Peter. "The development of Catholic-State relations: harmony or conflict." Asian Education and Development Studies 9, no. 3 (September 25, 2019): 349–61. http://dx.doi.org/10.1108/aeds-10-2018-0160.
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Purpose The purpose of this paper is to conduct a brief survey on the Catholic Church in Taiwan since its establishment by the Spanish missionaries in 1662 until today on its internal development and external relationship with the government. It is interesting to discover that, mostly, the Church has a harmonious relationship with the government, except a very few cases in which its foreign missionaries following the social teaching of the Church antagonize the government. However, it does not affect the close relationship between the Church and government in Taiwan. Design/methodology/approach It is a qualitative research on archive and books to research on the events of the Catholic Church in Taiwan in the discipline of social sciences. Historical research is in the majority of events. Findings The finding is acceptable because it is one of the few writings on the Catholic Church in Taiwan when writing on the Protestant Churches in Taiwan is flooding. Originality/value This is a ground-breaking work with academic value.
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Szlachta, Bogdan. "The catholic church in liberal democracy." Pro Publico Bono - Magyar Közigazgatás 9, no. 2 (November 24, 2021): 104–29. http://dx.doi.org/10.32575/ppb.2021.2.6.
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The concept of human rights, supposedly of universal importance, is usually derived from the tradition referred to as ‘Western’. Although the ‘classic approaches’ – Greek, Roman and Christian, refer to the norms of natural law, making them the basis or limits of the rights of individuals, in modern approaches the relation is reserved, in the manner that rights become primary to norms. Although liberals of the 17th and 18th centuries consider the law of nature as a tool for their protection, starting from the 19th century, the rights (already called human rights) have been increasingly perceived as positive abilities to articulate own, subjective preferences of individuals. This evolution needs to be accounted for in the studies carried out by representatives of various cultures, since the comprehension of an individual (and even a ‘human person’ as in contemporary Catholic social teaching) as an essentially culturally unconditioned one, is its ineradicable element.
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Melyawanto, Dicky, and Ola Rongan Wilhelmus. "PENGARUH PEMBELAJARAN PENDIDIKAN AGAMA KATOLIK TERHADAP PERKEMBANGAN IMAN DAN PERUBAHAN PERILAKU SISWA SEKOLAH MENENGAH PERTAMA KATOLIK DI KOTA MADIUN." JPAK: Jurnal Pendidikan Agama Katolik 19, no. 1 (April 18, 2019): 73–86. http://dx.doi.org/10.34150/jpak.v19i1.142.
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The task of organizing education is primarily the responsibility of parents and assisted by the community as long as it is needed. The task of organizing education is also the responsibility of the Church. The Church takes part in the world of education, among others, through Catholic religious education in Catholic schools. The learning process of Catholic Religious Education is intended to improve the faith of Catholic youth. The research was conducted by using qualitative research method. Qualitative research method is a form of research designed to examine attitudes, views, feelings, and behavior of individuals or groups of people or social issues being investigated. This study aims to analyze the extent to which Catholic Religious Education affects the development of faith and behavioral change of the Catholic Junior High School students in Madiun. The results of the research indicated that 7 (58%) of respondents stated that junior high school students were students between 13-15 years old. There were 12 (100%) respondents said that Catholic Religious Education taught in the School was able to help the junior high school students to have more knowledge about Jesus and his preaching. As many as 6 (50%) of respondents stated that Catholic Religious Education is very helpful to get know more about themselves personally. There were 8 (67%) of respondents stated that the teaching of Catholic Religion made their faith progressively improved. Broadly speaking, all respondents experienced that Catholic Religious teaching has made their Catholic faith being developed so far. It made the respondents more diligent and actively involved in throughout Catholic Church activities and any social affairs.
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Ball, James B. "A Second Look at the Industrial Areas Foundation: Lessons for Catholic Social Thought and Ministry." Horizons 35, no. 2 (2008): 271–77. http://dx.doi.org/10.1017/s036096690000548x.
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ABSTRACTThis article revives consideration of the Industrial Areas Foundation (IAF), a network of Alinsky-style community organizing institutions supported by the Catholic Church, as an object of theological and ethical reflection. After describing the IAF and its organizing practices, it advances two claims. First, the IAF offers Catholic social teaching a concept of power that can sharpen its understanding of social change. Second, the IAF offers a promising model of parish social ministry. Specifically, it offers a pedagogy and praxis of political agency that enhances the parish's ability to live out its calling to be the church, and to be a mediating institution of public life. Such a model integrates evangelical impulses into the “public church” framework for conceiving Christianity's relationship to civil society.
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Evans, Joe. "Catholic Social Teaching and Human Trafficking in War and Natural Disasters." Journal of Catholic Social Thought 18, no. 2 (2021): 307–31. http://dx.doi.org/10.5840/jcathsoc202118219.
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This essay examines Catholic social teaching in the context of human trafficking in South Asia during armed conflict and natural disasters. Using a see-judge-act framework to construct the argument, this paper is focused on finding ways to narrow the gaps in these efforts. The gaps occur horizontally when individual issues become isolated from a larger effort, failing to recognize that many challenges are symptoms of a larger problem. The gaps also occur vertically, with the divide between theory and practice. The Church, including religious and lay actors, can diminish the threat and damage from human trafficking through a comprehensive implementation of Catholic social teaching that has a theological foundation and is conscious of the relevant cultural factors.
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Bretherton, Luke. "Democracy, society and truth: an exploration of Catholic social teaching." Scottish Journal of Theology 69, no. 3 (July 26, 2016): 267–80. http://dx.doi.org/10.1017/s0036930616000284.
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AbstractThis article maintains that modern Catholic social teaching took shape by positioning itself between revolutionary ideologies that sought to destroy the church and reactionary forces that sought to instrumentalise it. Among the factors that contributed to this development were the emergence of a theologyical and socio-political conception of the laity, reflection on the question of how humans participate in Christ's rule, the development of a consociational vision of sovereignty in distinction from top-down or monistic views, the importance of labour to a proper understanding of human dignity, and the discovery of ‘society’, as distinct from the market and the state. Appreciation of these factors resulted in the magisterial defence of democratic politics as a necessary condition for telling the truth about what it means to be human.
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J. Hunt, Stephen. "BETWIXT AND BETWEEN: THE POLITICAL ORIENTATIONS OF ROMAN CATHOLIC NEO-PENTECOSTALS." POLITICS AND RELIGION JOURNAL 2, no. 2 (December 1, 2008): 27–51. http://dx.doi.org/10.54561/prj0202027h.
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This paper has argued that over some four decades the Catholic charismatics have been pulled in different directions regarding their political views and allegiances and that this is a result of contrasting dynamics and competing loyalties which renders conclusions as to their political orientations difficult to reach. To some degree such dynamics and competing loyalties result from the relationship of the charismatics in the Roman Church and the juxtaposition of the Church within USA politico-religious culture. In the early days of the Charismatic Renewal movement in the Roman Catholic Church the ‘spirit-filled’ Catholics appeared to show an indifference to secular political issues. Concern with spiritually renewing the Church, ecumenism and deep involvement with a variety of ecstatic Christianity drove this apolitical stance. If anything, as the academic works showed, the Catholic charismatics seemed in some respects more liberal than their non-charismatic counterparts in the Church. To some extent this reflected their middle-class and more educated demographic features. More broadly they adopted mainstream cultural changes while remaining largely politically inactive. As they grew closer to their Protestant brethren in the Renewal movement Catholic neo-Pentecostals tended to express more conservative views that were then part of the embryonic New Christian Right - the broad Charismatic movement becoming more overtly politicised in the 1980s. Somewhat later the Catholics were being pulled towards the traditional core Catholicism at a time the Renewal movement found itself well beyond its peak and influence in the mainstream denominations including the Roman Church. The Catholic charismatics were ‘returning to the fold’. During this period too the New Christian Right increased its attempt to marshal a broad coalition of conservative minded Protestants and Catholics. Throughout the 1980s and 1990s this proved to be largely ineffectual. The 2004 American Presidential election saw the initiation of the second office of George Bush. It seems clear that without the support of the New Christian Right - fundamentalist, Evangelicals, Pentecostals, charismatics - the victory would not have been secured. Based on research in South Carolina, however, suggests that the CR continues to be inwardly split and quarrels with other wings of the Republican Stephen J. Hunt: BETWIXT AND BETWEEN: THE POLITICAL ORIENTATIONS OF ROMAN CATHOLIC NEO-PENTECOSTALS • (pp. 27-51) THE CONTEMPORARY ROMAN CATHOLIC CHURCH AND POLITICS 49 Party, particularly business interests are evident.59 It is also apparent that into the twenty-first century there has proved to be an uneasy alliance in the New Christian Right, threatening to split along lines already observable in the 1970s and 1980s. For one thing the some of the political and social, if not moral teachings of the Catholic Church are at variant with such organizations as the Christian Coalition. The re-invention of the New Christian Right has not fully incorporated conservative Catholics nor Catholic charismatics. A further dynamic is that lay Catholics, charismatics or otherwise, have increasingly adopted a ‘pick and choose’ Catholicism in which there is a tendency to exercise personal views over a range of political issues irrespective of the formal teachings of the Church. To conclude, we might take a broader sweep in our understanding of the role of Catholicism in USA politics, in which the Catholic charismatics are merely one constituency. Recent scholarly work has pointed to the often under-estimated political influence of Roman Catholics in the USA. Genovese et al.60 show how today, as well as historically, Catholics and the Catholic Church has played a remarkably complex and diverse role in US politics. Dismissing notions of a cohesive ‘Catholic vote,’ Genovese et al. show how Catholics, Catholic institutions, and Catholic ideas permeate nearly every facet of contemporary American politics. Swelling with the influx of Latino, Asian, and African immigrants, and with former waves of European ethnics now fully assimilated in education and wealth, Catholics have never enjoyed such an influence in American political life. However, this Catholic political identity and engagement defy categorization, being evident in both left-wing and right-wing causes. It is fragmented and complex identity, a complexity to which the charismatics within the ranks of the Catholic Church continue to contribute.
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Prysukhin, Sergiy. "The Principle of Subsidiarity: Lessons from the Social Teaching of the Catholic Church." Ukrainian Religious Studies, no. 86 (July 3, 2018): 42–48. http://dx.doi.org/10.32420/2018.86.705.
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The article by S. Prysukhin “The Principle of Subsidiarity: Lessons from the Social Teaching of the Catholic Church” analyzes the achievements of the Social Teaching of the Catholic Church, represented by the works of Leo XIII, Pius XI, Pius XII, John Paul II, revealing the meaningful characteristics of the concept of “the principle of subsidiarity”, its role and meaning in the system of Christian values. The principle of subsidiarity makes possible such relationships in social life, when the community of higher order does not interfere in the internal life of the community of the lower order, taking over the proper functions of that function; for the common good it gives it when necessary support and assistance, thereby coordinating its interaction with other social structures. The principle of subsidiarity guides social practice to the promotion of the common good in the human community. The spread and application of the principle of subsidiarity opposes the danger of "nationalization" of society and the most terrible manifestations of collectivism, restricts the absoluteization of power, bureaucratization of state and socio-cultural structures, becoming one of the guarantors of respect for the rights and freedoms of citizens of their country.
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Höpfl, Heather, and Przemysław Piąatkowski. "Catholics and Work: Reflections on the Social Teachings of the Roman Catholic Church:." Journal of Management, Spirituality & Religion 4, no. 4 (January 2007): 395–97. http://dx.doi.org/10.1080/14766080709518674.
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Stanulewicz, Maksymilian. "Prawo własności w nauczaniu episkopatu II Rzeczypospolitej." Czasopismo Prawno-Historyczne 64, no. 1 (October 31, 2018): 67–88. http://dx.doi.org/10.14746/cph.2012.64.1.03.
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The attitudes of Polish Catholic Church hierarchs and the shaping of their views on the fundamental social and economic institutions of the Second Polish Republic were not free from the influence of the Church’s social teaching that developed at the turn of the20th century. One of the key issues that was widely deliberated was that of ownership. In spite of the fact that ownership was a major social institution, it had been for long neglected in the teaching of the Catholic Church in Poland. However, although ignored during the period of Poland’s partitions, once the country regained independence, land ownership issues became suddenly within the interest among Polish bishops, and increased greatly when the government put forward its proposals of reforms in agriculture. The most conservative views and attitudes on land property and the role of land ownership in the social and economic sphere were then activated and, despite the enlightened opinions of some leading Catholic priests in the period 1918-1939 who followed the teaching o f Pope Pius XI and advocated fair pay, fighting unemployment, working on social legislation, and the idea subsidiarity and corporate attitudes in economy, the majority o f the Polish Episcopate remained steadfast in their utterly conservative convictions, especially on the issue of Church property and its preservation. Thus, the opinions of the few Polish bishops (i.a. Teodor Kubin or Stanislaw Adamski) to the contrary were exceptional and isolated, particularly because even the Holy See treated them as too far advanced and modem.
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Townsend, Nicholas. "Book Review: Simon Cuff, Love in Action: Catholic Social Teaching for Every Church." Studies in Christian Ethics 34, no. 2 (April 20, 2021): 248–52. http://dx.doi.org/10.1177/0953946820984085c.
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Orlowski, Paul. "The Light to the Left: Conceptions of Social Justice Among Christian Social Studies Teachers." in education 23, no. 1 (June 7, 2017): 66–91. http://dx.doi.org/10.37119/ojs2017.v23i1.315.
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This article describes a study that took place in Saskatchewan, Canada, during 2013-2014. Ten practicing high school social studies teachers who self-identified as Christian answered an unsolicited invitation to participate in a qualitative study about the ways in which they think about social justice. Almost evenly split between Catholic and Protestant, female and male, and urban and rural, most participants were very progressive in their thinking about important economic and social issues. For example, all supported paying taxes and the social welfare state, and almost all supported gay rights and feminism. As well, an important emergent theme arose: The majority spoke about breaking from the teachings of their church if the teachings did not fit with contemporary society. All of them claimed that their faith influenced their thinking about social justice. The study challenges some secular notions about the values held by Christian social studies teachers. Situated in Canada, the study challenges American research findings about the political ideology and values of Christian social studies teachers. Keywords: social studies education; teaching for social justice; controversial issues; teacher beliefs; Christian teaching
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Kaveny, Cathleen. "Pope Francis and Catholic Healthcare Ethics." Theological Studies 80, no. 1 (February 27, 2019): 186–201. http://dx.doi.org/10.1177/0040563918819806.
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This article examines the influence of Pope Francis on Catholic healthcare ethics. The first section offers an analytical summary of his ethics. The second section reviews a “Franciscan” approach to Catholic healthcare ethics, which situates that field within the broader context of Catholic social teaching. The third section analyzes the implications of three of Francis’s most powerful metaphors: his injunction to “go to the peripheries”; his contrast between a throwaway culture and a culture of encounter; and his comparison of the church to a field hospital.
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Iheanacho, Valentine Ugochukwu. "The Catholic Church and Prophetic Mission: Transitioning Church-State Relations in Africa." Religions 13, no. 4 (April 9, 2022): 339. http://dx.doi.org/10.3390/rel13040339.
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The Zimbabwean Catholic Bishops’ Conference issued a pastoral letter on 14 August 2020. Its title, “The March is not Ended”, echoed the words of the late American civil right activist and politician John Robert Lewis. In the introduction, the bishops reminded their fellow citizens that “Peace building and nation-building are never completed tasks. Every generation has to establish national cohesion and peace”. In using the biblical text from Micah 7:1–6 where the prophet denounced corruption and oppression in his own days, the bishops took a swipe at Zimbabwean political leaders. African politicians never take responsibility for their misrule of the continent, which has kept Africa largely underdeveloped. The perplexity of the situation in Zimbabwe is reflective of similar situations in other parts of sub-Saharan Africa where leaders look the other way and shift blames. This research undertakes to explore how the Catholic Church in Africa has fared in its prophetic mission in relation to the political-cum-socioeconomic questions on the continent. It will acknowledge instances where the Church, through certain prelates, has proven itself to be a moral conscience. It will also indicate how the efforts of African bishops closely align with those of Pope Francis in relation to the prophetic mission of the Church as a defender of truth, human rights and social justice. Contribution: Africans, like most people in the world, have a very simple vision of the good life: to live in reasonable material comfort and in peace. This research is essentially anchored within Catholic social teaching. It underscores how the Catholic Church in Africa has defended and continues to uphold the rights of the people to actualize their aspiration of a simple good life in a hostile and self-serving African political and socioeconomic context. It notes that the Church cannot take the place of political leaders because its role is basically the promotion of the common good, which includes public order and peace, development, equality, justice and solidarity.
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Domaszk, Arkadiusz. "Udział braci zakonnych w nauczycielskim zadaniu Kościoła." Prawo Kanoniczne 50, no. 1-2 (June 15, 2007): 77–109. http://dx.doi.org/10.21697/pk.2007.50.1-2.04.
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The article analyses the active part and assignments of consecrate brothers in the teaching function of the Church. The problem is examined with reference to the third book of the Code of Canon Law 1983. The author considers assignments of consecrate brothers in the ministry of the divine word, the missionary action of the Church, the Catholic education and instruments of social communication. Consecrate brothers can fundamentally participate in all teaching functions. Small limitations e. g. the prohibition of the predication of the homily during the Holy Mass are derived from theological or legal reasons.
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Vincentnathan, Lynn, S. Georg Vincentnathan, and Nicholas Smith. "Catholics and Climate Change Skepticism." Worldviews 20, no. 2 (2016): 125–49. http://dx.doi.org/10.1163/15685357-02002005.
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Despite Church teachings on climate change and most Catholics accepting the science and being concerned, a large minority of Catholic laity and clergy deny it. This multi-sited, qualitative study, which includes supporting quantitative data, focuses on how skepticism is articulated by Catholic climate change skeptics, and transmitted and transmuted through Catholic networks. While Catholic climate change skeptics echo other skeptics, they also bring Catholic perspectives, often mingled with conservative religious and political views. Some express concern common among other Christian skeptics that believing in climate change leads to neopaganism and promotes anti-human sentiments. The focus is on Catholic climate change skeptics and their ideas, not Catholicism per se, and various cultural, social, and psychological factors, including their understanding of Catholicism, that impact their climate change skepticism. This contributes to the growing scholarship on climate change skepticism.
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Gallagher, Daniel. "THE CONCEPT OF “DEVELOPMENT” IN CATHOLIC SOCIAL TEACHING AND THE CHURCH IN LATIN AMERICA." Latin Americanist 50, no. 1 (June 28, 2008): 49–74. http://dx.doi.org/10.1111/j.1557-203x.2006.tb00044.x.
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GIRVIN, BRIAN. "An Irish Solution to an Irish Problem: Catholicism, Contraception and Change, 1922–1979." Contemporary European History 27, no. 1 (December 14, 2017): 1–22. http://dx.doi.org/10.1017/s0960777317000443.
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When Ireland became independent in 1922 there was widespread support for the imposition of a moral order that reflected Catholic teaching. This was remarkably successful: divorce was outlawed while contraception was prohibited as part of this process. The consensus on moral issues was challenged for the first time during the 1970s. The legalisation of contraception became the main battlefield between conservatives and liberals. This article analyses successive attempts to change policy and discusses the impact of social and political change in a homogeneous Catholic state. Ireland remained a predominantly religious country and the Roman Catholic Church wielded considerable influence. The controversy over contraception challenged the Church's authority and the society's deeply embedded moral values. For the first time, Irish politics was divided on matters of church and state. Resolution came in 1979, however the legislation reflected the continuing influence of the bishops on policy making. It also highlighted the caution of politicians who remained reluctant to act. In contrast to elsewhere in Western Europe, the legislation was not a turning point but an example of conservative retrenchment. The legislation generated a conservative backlash that successfully imposed traditional Catholic values on Irish society during the 1980s. The main sources used are the archives of the Departments of Justice and Health.
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NOGOWSKI, Jacek Marek. "DUSZPASTERSTWO W POLSCE WOBEC MASS MEDIÓW." Civitas et Lex 11, no. 3 (September 29, 2016): 7–14. http://dx.doi.org/10.31648/cetl.2309.
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Catholic social teaching pays attention to the necessity of showing greater interest in theprocess of evangelization by means of social communications, especialy through new mediaplatforms. These platforms promote and impose their own lifestyles, behaviors, preferences, choices,hierarchies of values and motivations. The presence of the Church on these platforms leads toa greater awareness of what Christianity is. With an increased involvement of the Church inthe media, there will be a greater space given in conversations about such themes as Church, God,faith, conscience and responsibility. Mass media puts pastoral ministry in a new perspective, but italso constitutes a real challenge, especially in so far as ethical requirements are concerned.
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Eugenius Ervan Sardono. "Abortion Based on Moral’s Catholic in the Light of Ensiklik Evangelium Vitae." EMBRIO 12, no. 2 (January 7, 2021): 108–18. http://dx.doi.org/10.36456/embrio.v12i2.2749.
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The main focus of this article is to parse abortion in light of Catholic morals. The church authorities base their teachings in the encyclical, as one of these Catholic moral teachings is contained in the evangelium vitae. Abortion is a social phenomenon that has existed for a long time and is a hot topic of conversation. Abortion is divided into two, namely provocative and spontaneous abortion. In this study, the authors focused on the review of provocate abortion. The purpose of this article is (1) to elaborate on the reality of abortion in light of the Encyclical Evangelium Vitae, (2) How does the Encyclical Evangelium Vitae reinforce the concept of life and (3) What does the Catholic Church teach about abortion and its contribution to the world of health? This paper analyzes the abortion phenomenon with the text interpretation method, a phenomenological study of qualitative studies. Based on what is found, that the Catholic Church has a great concern with issues that violate the right to life. So, it can be concluded that, for whatever reason the Catholic Church still rejects abortion.
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Tjahaja, Liria, and Yap Fu Lan. "PEMBELAJARAN ASG: FORMASI OMK SEBAGAI AGEN PERUBAHAN GEREJA DAN MASYARAKAT." JPAK: Jurnal Pendidikan Agama Katolik 20, no. 1 (April 3, 2020): 1–13. http://dx.doi.org/10.34150/jpak.v20i1.244.
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For more than one century, Catholic social teaching (CST) has become the wealth of faith of the church. Nonetheless, CST has not been made known to lay people at the grassroots level, in particular to young people. This article contains the results of two studies on this issue. The studies were conducted in 2012 and 2015-2016 involving young Catholics who were students of Catholic schools in Jakarta and its surrounding areas. The result of the first study in 2012 showed that most young Catholics have a lack of knowledge about CST. The second study was carried out in two phases. In 2015, the first phase of study was in the form of workshop and a CST-themed-film-and-photography competition. Forty students from eight Catholic high schools in Jakarta and Bogor participated in both the workshop and the competition. The second stage of the study was done in 2016 through focused group discussions and interviews involving young Catholics, their teachers, and the heads of their schools. The foci of this second stage study was CST learning process and its impacts to the life of young people. The processes as well as the results of these two phases of study were scrutinized. The final finding was the ideas of learning CST that functions as a formation of social-change agents. The ideas include features of process, learning content, peer group characteristics, and opportunities for interreligious, intercultural, and intergeneration education.
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Alvaré, Helen M. "RELIGIOUS FREEDOM VERSUS SEXUAL EXPRESSION: A GUIDE." Journal of Law and Religion 30, no. 3 (September 15, 2015): 475–95. http://dx.doi.org/10.1017/jlr.2015.21.
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AbstractClaimed rights to sexual expression unlinked to the creation of children are among the strongest challenges facing the free exercise of religion in the United States today. Such rights gained importance by means of a series of Supreme Court opinions associating consensual sexual expression unlinked to children with human dignity and even personal identity. These were accompanied by legal and cultural movements, led by more privileged Americans, diminishing children's rights in favor of adults', in the context of sex, marriage, and parenting. Laws and regulations protecting and promoting sexual expression detached from children are powerfully affecting religious institutions that operate health care, educational, and social services available to all Americans; the Catholic Church is a particularly prominent supplier of all of these services. Respecting the Catholic Church, it is possible but quite difficult to maintain respect for its free exercise of religion in the current environment, potentially by highlighting its measurable contributions to the common good. It might also be useful to show the close link between Catholic teachings on sex and marriage and the entire Catholic cosmology, such that coercing Catholics to behave otherwise is tantamount to coercing them to practice a different faith.
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Buckley, Francis J. "The Catechism of the Catholic Church: An Appraisal." Horizons 20, no. 2 (1993): 301–10. http://dx.doi.org/10.1017/s0360966900027456.
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AbstractThe format is a scholastic treatment of creed, sacraments, morality, and prayer with many allusions to Scripture, church Councils, and teachings of the magisterium, particularly in the social teachings of the church. This Catechism could have been written before the Second Vatican Council with references to Council documents added later, much as the biblical references were added as “proof-texts.” The biblical, liturgical, ecumenical, and catechetical movements have not had a substantial impact on the structure or content of the Catechism. There are many excellent features of the Catechism. It avoids the question-and-answer format. It dropped the major doctrinal errors. Its expanded development of prayer is superb. The greatest weakness of the Catechism is its steadfast refusal to distinguish teachings of the magisterium which demand an assent of faith from teachings which demand some other interior assent.
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Laddach, Agnieszka. "Sexuality and Gender Diversity in the Liberal Catholic Discourse in Poland in the Pastoral Perspective." Open Theology 7, no. 1 (January 1, 2021): 368–87. http://dx.doi.org/10.1515/opth-2020-0165.
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Abstract One of the most important questions in the Roman Catholic Church is the question of sexual and gender diversity. Therefore, the article presents the results of qualitative and quantitative content analysis of the Catholic sociocultural periodical Więź (Bond) from 2007 to 2020, which is the leading forum for liberal Catholic debates in Poland. The goal was to analyze the period’s narration toward current Church’s instructions on sexuality and gender diversity. Five dominant postulates were identified in Więź: (1) a discussion about people with the need to revise their or the Church’s narration on and experience of sex and gender; (2) a reevaluation of the significance and consequence of sexual revolution in Poland; (3) an organization of the understanding of body, sex, sexuality, and gender; (4) a promotion of the idea of encounter; and (5) a settlement of cases of sexual abuse in the Church. The article concludes that the presence of social dialogue on sexuality and gender diversity in the current pastoral approach of the Church in Poland requires a suspension of moral judgment and an openness from Church with a strong traditional, and rigid viewpoint to better understand the difficult spiritual and social situation of people who live contrary to the moral teachings of the Church or whose views go against these teachings.
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Lamberty, Kim. "Proclaiming the reign of God in a suffering world: The movement from development to liberation." Missiology: An International Review 45, no. 1 (January 2017): 88–102. http://dx.doi.org/10.1177/0091829616682525.
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Today’s missionary, whether long-term or short-term, church-based or part of a faith-based NGO, is faced with grinding poverty and the extreme isolation and marginalization of vulnerable populations. This article will develop a theological foundation that calls missionaries to address the root causes of poverty as a key element of proclaiming the Good News, and will conclude with specific and concrete recommendations for doing so. The article places liberation theology in dialogue with Catholic Social Teaching and with the experiences of faith-based development agencies. Particular attention is given to the work of Gustavo Gutiérrez and Pope Paul VI’s document, Populorum Progressio. The article will illustrate the ways that liberation theology has challenged Catholic Social Teaching in its thinking about how to respond to economic marginalization, insisting that charitable aid is insufficient and highlighting the difference between “development” and “liberation.”
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Lakeland, Paul. "The U.S. Church, the Secular World and the Temptation to “Integrism”." Horizons 38, no. 1 (2011): 7–35. http://dx.doi.org/10.1017/s0360966900007672.
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ABSTRACTRecent activity among the American Catholic bishops in the social and political arena shows in some cases at least a tendency towards the “heresy” of integrism as defined by Karl Rahner, namely, the inclination to see the ethical teaching of the Church as a blueprint or template for secular society. This article surveys some examples of this tendency. It argues for a vision of the secular world as independent and grace-filled. The constructive proposal towards which this article moves, which is an effort to place the Church's ethical outlook on the secular world in the space between integrism and esotericism, is worked out in dialogue with Rahner, Archbishop Charles Chaput, Archbishop Rowan Williams and Professor James Davison Hunter.