Social Doctrine Of The Catholic Church

The social doctrine of the Church (FSD) is according to the Roman Catholic Church If its existence is generally associated with the publication of the encyclical Rerum Novarum of Leo XIII in 1891, it found its current name in 1931 from the pen of Pope Pius XI in his encyclical Quadragesimo Anno. It was formalized in 2004, in the form of a Compendium of the Social Doctrine of the Church written by Cardinal Martino , President of the Pontifical Council for Justice and Peace.

In terms of background (according to 72 and 73, in "Cardinal Martino / Compendium of FSD" op. cit.)

FSD has not been thought from the beginning as an organic system, but has formed over time, after numerous interventions on social issues.

This explains the fact that there could be some oscillations about its nature, its method and its epistemological structure.

FSD is not an ideological or pragmatic system to define and compose the economic, political and social.

FSD is a category per se to guide the conduct of the person she is to meet life and consciousness with the world situations. It manifests itself in efforts by individuals, families, social and cultural agents, politicians and statesmen to give it its shape and its application in history.

Three levels implicitly define the specific method and specific epistemological structure of FSD:

The level of motivation founder

The level of prescriptive norms of social life

The deliberative level of consciousness, called to update the general and objective standards in concrete situations and specific.

(According to 87 and 88 in "Cardinal Martino / Compendium of FSD, op cit)

In its continuing attention to men in society, the Church has built a tradition and a rich heritage of doctrine, rooted in:

The Holy Scriptures, The Gospel, the writings of the Apostles

The Fathers of the Church and Great Doctors.

This heritage has been a tradition more than a body of doctrine in which - although without direct intervention and explicit magisterial level - the Church has gradually recognized.

The nature of economic Events that occur in the nineteenth century have social, political and cultural explosion. Secular social structures are disrupted by the industrial revolution: What does not fail to raise serious problems of justice and ask the first major social issue, the labor question in the context of relationships become conflictual between capital and labor.

In this new context, the Church feels the need to intervene in a new way: These Things New (res novae), formed by these events indeed represent a challenge to motivate his teaching and discernment especially in defining appropriate solutions in correspondence with unusual problems and unexplored;

Thus, by grafting on a multi-secular tradition, the encyclical Rerum Novarum (New Things) of Pope Leo XIII in 1891 will open a new path, and mark a new beginning by a significant expansion of education in the field office.

The major principles developed by the Social Doctrine of the Church

It is based on the 4 major and fundamental principles outlined in the Compendium of the Social Doctrine of the Church , namely:

• Principle of Dignity of the Human Person
• The principle of the Common Good
• The principle of Subsidiarity
• The principle of solidarity

These four main principles constitute the foundation of the Teaching of FSD.

They are general and fundamental: they concern the social reality as a whole, in its universal sense, in the duration and time.

They must be assessed in their unitary nature, their connection and their articulation. The attention given to each principle should not lead to a biased and erroneous linkage that occurs when it is invoked as if it was dislocated and separated from all others.

They constitute the first articulation of the truth of the Company, by which all consciousness is challenged and called upon to act in interaction with each other conscience, in freedom, in full co-responsibility with respect to all and everyone.

Principle of the Dignity of the Human Person

"Man is the only creature on earth that God loves for himself" ( Vatican II , Pastoral Constitution Gaudium et Spes , No. 24 3)

Respect for human life

"As the social order and its development must invariably work to the benefit of man, since the order of things must be subordinate to the order of people and not vice versa."

Respect for human dignity can in no way disregard of this principle: we must "that everyone sees his neighbor without exception as a" second self, " Human Equality

Principle of the common good

The common good is the "totality of social conditions that enable and support in human beings the integral development of the individual" ( John XXIII ). See also the Encyclical Pacem in Terris (No. 53).

Universal Destination of Goods

In Christian tradition, the first origin of all good is the act of God himself who created the earth and man, and gave the earth to man to control its work and enjoy its fruits. God gave the earth to the whole human race for the sustenance of all its members, without excluding or favoring anyone. This is the origin of the universal destination of earthly goods.

The principle of the universal destination of goods based economy calls for moral values that never loses sight of either the origin or purpose of such property in order to achieve a just and united world, where the formation of wealth can take a positive function ( Compendium of the Social Doctrine of the Church No. 171-184).

This principle has been invoked for example by Pope Pius XII to put forward a natural right to immigration , in its constitution exsul familia " Destination Universal Property and Private Property

Because private property "provides everyone a vital area of personal autonomy and family;

It must be regarded as an extension of human freedom.

It stimulates the exercise of responsibility, and is one of the conditions of civil liberties. "

It should be equally accessible to all ( Encyclical Centesimus Annus, 6: 800-801).

That said, Christian tradition has never recognized the right to private property as absolute and untouchable:

"Instead, she has always understood in the broader context of law common to all to use the property of the entire creation:

the right to private property is subordinate to that of common usage, the universal destination of goods "

See encyclical Laborem Exercens , No. 14.

See also: CEC No. 2444-2448 ).

The church considers the universal destination of goods

not opposed to ownership,

means the need to regulate and / or regulate,

The Church sees in effect (see the Compendium of 176 to 178) that private property

whatever the concrete forms of regimes and legal standards to them,

is essentially a way for the principle of universal destination of goods

and therefore, ultimately, not an end but a means

The Church also stresses that the current historical phase - by providing the Company's property entirely new ones - requires a reinterpretation of the principle of the universal destination of earthly goods,

New goods from the knowledge, technology and knowledge

But both traditional (such as land in rural areas and / or developing countries.

Universal Destination of Goods and Preferential Option for the Poor

Principle of subsidiarity

This principle is necessary because any person, family and any intermediate body have something original to offer the Community.

The Catechism of the Catholic Church , 1882 indicates that it is "impossible to promote the dignity of the person if it is taking care of the family, groups, associations, local territorial realities, in short all associative expressions of an economic, social, cultural, sporting, recreational, professional, political, to which people spontaneously give life and make possible their effective social growth. "

The compendium of DES (op cit) states: "The same can not be removed to individuals, to transfer them to the community, the functions they are capable of paying their own initiative and on their own, so this is an injustice, at the same time as disturbing in a very harmful social order, to withdraw to groups of lower order, and handing it to a larger community and a higher rank, the functions they are able to fulfill themselves. The natural object of any social activity is to help members of society and not to destroy or absorb them. "

Subsidiarity must be understood:

in a positive sense as economic aid, institutional, legislative, social entities available to smaller

in a negative sense, which requires the State to refrain from anything that restricts, in fact, the habitat of juvenile cells and essential for the Company.

"In applying the principle of subsidiarity are:

respect and effective promotion of the primacy of the individual and the family;

development associations and intermediary organizations in their fundamental choices and in those that can not be delegated or assumed by others. "

But in certain "situations where it is necessary that the State stimulates the economy, because of the inability of civil society to take the initiative independently, we also think the realities of severe imbalance and social injustice where only government intervention can create conditions of greater equality, justice and peace. In light of the principle of subsidiarity, however, this institutional substitution must not extend or expand beyond strictly necessary, from the moment it finds its justification in the exceptional nature of the situation. "( Compendium of the Social Doctrine of the Church, 185-188 N ).

In all cases, the common good properly understood (.../...) will remain the criterion of discernment regarding the application of the Principle of Subsidiarity.

Principle of solidarity

Solidarity is a "human and Christian virtue" ( encyclical Sollicitudo Rei Socialis , No. 41-42). See also: Matt. 25: 31-46: everyone will be judged by how he lived this solidarity between people. It follows a principle of union of classes, originating in the doctrine of "brotherly love". This solidarity can be seen as another secular name of Christian charity.

Other benchmarks

The preferential option for the poor and vulnerable people

See article preferential option for the poor

Company and organic complementarity

The vision of the company known as organic in the social doctrine of the Church like the human body. In a body, each organ has its own function, different. Bodies of unequal power, means, functions, size ... However, they are complementary and blend into an organic whole.

This complementarity includes the following statements:

• The social life of man is born of the difference, the complementarity of people: age, sex, personality, desires, etc..
• Man does not, unlike many animal species, defenses against nature: he has the reason that it allows work group to develop solutions.
• Each person occupies a unique place in society, it is irreplaceable. No human person can be declared useless or undesirable (see disability, illness, old age, poverty, etc..).

St. Thomas Aquinas developed the principle of complementarity in his Summa Theologica.

The participation

Association

Place of the Church in the Social Movement

Tradition of Social Action

From the earliest times of Christianity , the love of neighbor has been considered one of the main messages of the gospel and the Bible. Thus, the charity is considered one of the three theological virtues (see in this connection the encyclical Deus Caritas Est ).

One of the greatest representatives of Christian social action is probably St. Vincent de Paul : after helping at a young age the poor, he founded the Vincentians in 1625 , then the order of the Daughters of Charity in 1634.

Emergence of "New Things" (Novae Res)

Modern thought of the Church finds its origin in the period of great economic and social changes that accompanied the Industrial Revolution. All are confronted with unusual phenomena and unexplored. The disruption methods production , the disappearance of the three orders of the ancien regime and the emergence of new social classes ( bourgeoisie , workers ) with the opposition capital / labor , have taken awareness of a widening gap between workers and ruling classes.

Felicite Robert de Lamennais was an initiator of modern social thought of the church ^{Time present}

• Writing Compendium of the Social Doctrine of the Church
• The encyclical of Pope Benedict XVI , with the Encyclical "Caritas in Veritate July 2009

This encyclical is marked by renewed attention to economic, social and environmental , in the context of globalization and financial crisis of 2008.

Pope speaks of "human development" to mean the inclusion of concerns societal (social and environmental) in economic development. The common language also speaks of sustainable development to describe the concept. Thus, respect for the environment is now in the concerns expressed by the papal encyclicals (texts by John Paul II already expressed this concern).

Components Reference

Writings of the Holy See

The Church's social doctrine has been the subject of a recent text written by Cardinal Martino, President of the Pontifical Council for Justice and Peace "and whose purpose is to present a summary but comprehensive education office of the Church. See Compendium of the Social Doctrine of the Church "

Besides the encyclical Rerum Novarum (1891), considered the first formalization of a thought explicitly focused on discerning "New Things", the following texts, references may be consulted:

• 2009 Caritas in Veritate , Benedict ( 2009 )
• 2006 Deus Caritas Est , Benedict XVI ( 2006 )
• 1997 For a better distribution of the Earth, the Pontifical Council for Justice and Peace (1997),
• 1991 Centesimus Annus , John Paul II ⁽¹ May 1991 )
• 1987 Sollicitudo Rei Socialis , John Paul II ( 1987 )
• 1986 Instruction on Christian Freedom and Liberation, Congregation for the Doctrine of the Faith ( 1986 ).
• 1981 Laborem Exercens , John Paul II (14 September 1981 )
• 1979 Redemptor Hominis (The man, the first path of the Church), John Paul II ( 1979 )
• 1971 For a human society, Apostolic Letter of Paul VI to Cardinal Maurice Roy , on the occasion of 80th anniversary of the Encyclical "Rerum Novarum" (May 14, 1971)
• 1967 Populorum Progressio , Paul VI ( 1967 )
• 1965 Gaudium et Spes , council Vatican II ( 1965 )
• 1963 Pacem in Terris , John XXIII ( 1963 )
• 1961 Mater et Magistra , John XXIII ( 1961 )
• 1941 Radio Message for ^the 50th anniversary of Rerum Novarum, Pius XII ( 1941 ).
• 1931 Quadragesimo Anno , Pius XI (15 May 1931 )
• 1901 Graves of communication , Leo XIII (18 January 1901 )
• 1891 Rerum Novarum , Leo XIII (15 May 1891 ).

The Conference of Bishops of France (CEF)

• For a Christian practice of politics, Conference of Bishops of France ( 1972 ).
• Warning ... of poverty, Social Commission of the Bishops of France ( 1984 ).
• Faced with unemployment, change work, Social Commission of the Bishops of France ( 1993 ).
• The social gap is not inevitable, Social Commission of the Bishops of France ( 1996 ).
• Milestones in a Global Economy, Social Commission of the Bishops of France ( 2005 ).

Other manifestations of social commitment of the Church

The social teaching of the Church has counted for much in the creation of many social action movements and Christian works, among which include :

• the Catholic Relief Services (Caritas)
• Cerasi the Centre for Research and Social Action of the Jesuit province of France, created in 1903 under the name of Popular Action
• the Catholic Committee against Hunger and for Development (CCFD Solidarity-Earth)
• Society St. Vincent de Paul ,
• The Social Weeks of France.
• the movement of Catholic Action :
  • the Catholic Action for Children (ACE)
  • the Movement of Rural Youth Christian (MRJC)
  • the Young Christian Workers (JOC)
  • the Young Christian Students (YCS)
  • the working class Catholic Action (COA)
  • the Catholic Action Independent media (AIT)
  • The Olympi Christians in rural areas (CMR)
  • the Christian Movement executives (MCC)
  • Christian leaders and entrepreneurs (EDC)
  • Association The Rock, Oasis of Cities ,
  • etc..

See also

Bibliography

• Buried social doctrine? Proceedings of the session for team members about chaplaincy movement. Ignatius Berten Arthur Buekens, Luis Martinez, et al. Meaning and Faith, No. 7, Brussels, Lumen Vitae. ISBN 978-2-87324-355-5.
• Compendium of the Social Doctrine of the Church. Jean-Charles Descubes, Renato Raffaele Martino, Angelo Sodano. Pontifical Council for Justice and Peace. Deer. ISBN 2-204-07887-5
• Catholicism, social aspects of dogma, Henri de Lubac , Cerf, 1938
• Benchmarks in the global economy. Social Commission of the Bishops of France. Foreword by ^Bishop Jean-Charles Descubes. Bayard / Stag / Fleurus-Mame. February 2005. ISBN 2-204-07905-7 (in Cerf)
• The modern development of financial activities in relation to the ethical demands of Christianity, Antoine de Salins - Franois Villeroy de Galhau, 1994 , pp. 56 ISBN 88-209-1972-9
• The silence of the Social Doctrine of the Church, Father Jean-Yves Calvez, SJ, Editions de l'Atelier, 1999
• Centenary of Rerum Novarum, " John Paul II , ed. Cerf, 1991
• Benjamin Guillemaind , Liberalism, Socialism Two feuding brothers face the social doctrine of the Church, Peter Tqui editor, 2001
• ID Magazine , No. 6, Summer 2006, Social Doctrine of the Church: What is it exactly? by Peter Heuvelman.
• News from European Synergies , No. 17, January 1996, p. 21, 22, 23, between authority and freedom: the principle of subsidiarity, by Stephen Gaudin.
• The Paradoxes of Time, Charles Handy, Editions Village Mondial, 1995
• Marc-Antoine Fontelle, ob, build a civilization of love, Synthesis of the Social Doctrine of the Church, ed. Tqui stone.

External Links

• Compendium of the Social Doctrine of the Church
• The French site reference www.penseesociale.catholique.fr
• A site on spirituality at work, with many links: International Research Center for Spirituality in Business Practice

• Christianity portal
• Catholicism portal

Leave a Reply