Revised historical development first term2014 2015
1. Christians, individually and in the
community of the Church, are moved to
weep over them as Jeremiah and Jesus
wept over Jerusalem.
Historical Development
Christians, individually and in the
community of the Church, are moved to
weep over the poor condition of their fellow
human beings just as Jeremiah and Jesus
wept over Jerusalem..
2. The early Christians were even
impelled to seek the peace of the
cities in which they dwell as Paul
and Augustine sought the peace
of Rome.
3. St Francis throwing textiles.wmv
In the year 1182 one
individual Christian had
a sense of social
responsibility.
He saw the poor
condition of the workers
of his father in their
textile factory.
He decided then to
throw the textiles of his
father to his
neighborhood.
This is St. Francis of
Assisi
4. There had been several
individual Christians who like St.
Francis of Assisi were sensitive
to their social responsibility.
Between seventeen and eighteen
century however we were brought
to a different situation with the birth
of industrial revolution.
5. The Industrial Revolution was the
transition from agricultural to
manufacturing processes in the
period from about 1760 to
sometime between 1820 and
1840.
6. This transition included going
from hand production methods
to machines, new chemical
manufacturing and iron
production processes, improved
efficiency of water power, the
increasing use of steam power,
and the development
of machine tools. It also
included the change from wood
and other bio-fuels to coal.
7. Industrial revolution gave us
faster transportation,
communication and other
commodities towards a more
comfortable life.
There was indeed
development and progress in
industrial revolution.
9. In the nineteenth century, events of
an economic nature has indeed
produced a dramatic social, political
and cultural impact.
Events connected with the Industrial
Revolution profoundly changed
centuries-old societal structures,
raising serious problems of justice
and posing the first great social
question – the labor question –
prompted by the conflict between
capital and labor.
10. It is in this situation that the first
Social encylical Rerum
Novarum (Capital and Labor,
1891) was written by Pope Leo
XIII
11. The Church has never failed to show
interest in society. Nonetheless, the
Encyclical Letter Rerum Novarum
marks the beginning of a new path.
(CSDC,87)
Let us be reminded that the Church’s
concern for social matters did not begin
with rerum novarum.
12. This was the most significant of all
the encyclicals. Rerum Novarum
broke down the barriers that
separated the church from the
worker. Never before had the
church spoken on social matters in
such an official and comprehensive
fashion.
13. Rerum Novarum excludes socialism as
a remedy to existing problems in
industrial revolution.
It instead expounds with precision and in
contemporary terms “the Catholic
doctrine on work, the right to property, the
principle of collaboration instead of class
struggle as the fundamental means for
social change.
14. It is also articulated the rights of the weak, the dignity
of the poor and obligations of the rich, the perfecting
of justice through charity, on the right to form
professional associations.” (CSDC,89)
15. It was at this time that Pope Pius XI
(after Pope Leo XIII: Pope Pius X)
published the Encyclical
Quadragesimo Anno,
commemorating the fortieth
anniversary of Rerum Novarum.
In 1930 there was the Great
Depression. It was a severe worldwide
economic depression.
16. One Concern of Quadragesimo
Anno was the post-war period,
during which totalitarian regimes
were being imposed in Europe
Totalitarianism, is a modern
autocratic government in which
the state involves itself in all
facets of society, including the
daily life of its citizens
17. A totalitarian government seeks to
control not only all economic and
political matters but the attitudes,
values, and beliefs of its population,
erasing the distinction between state
and society.
The citizen's duty to the state
becomes the primary concern of the
community, and the goal of the state
is the replacement of existing
society with a perfect society.
18. It is in this context that Quadragesimo
Anno warns about the failure to respect
freedom to form associations and
stresses the principles of solidarity and
cooperation in order to overcome social
contradictions. The relationships
between capital and labor must be
characterized by cooperation.
19. Quadragesimo Anno confirms the principle
that salaries should be proportional not
only to the needs of the worker but also to
those of the worker’s family.
The State, in its relations with the private
sector, should apply the principle of
subsidiarity, a principle that will become
a permanent element of the Church’s
social doctrine.
20. With the Encylcical Divini Redemtoris, on
atheistic communism and Christian social
doctrine, Pope Pius XI offered a
systematic criticism of communism,
describing it as “intrinsically perverse.”
In addition to Quadragesimo Anno Pope
Pius XI wrote another Social encyclical:
Divine Redemtoris on Atheistic
Communism, March 19.1937.
,
21. and indicated that principal means for
correcting the evils perpetrated by it could
be found in the fulfillment of the duties of
justice at both the interpersonal and social
levels in relation to the common good, and
the institutionalization of professional and
interprofessional groups.
23. How the Vatican is working?
How the Pope is working in the
Vatican?
24. Shoes of the Fisherman
•The Shoes of the
Fisherman is a 1963 novel by
the Australian author Morris
West
• It was a 1968 film based on
this novel.
• Opened Under Pope John
XXIII in 1962 closed by Pope
Paul VI in 1965.
25. What have we learned from this movie Shoes
of the Fisherman?
• Charity begins at home.
•There is protocol to follow in
Vatican even the Pope.
• Concern of the Pope to his
people –a reflection of the
concern of Pope Francis.
26. • Interreligious relationship
is seriously considered by
the Pope – a reflection of
Pope John Paul II.
• Congregation of Faith
has the responsibility to
censure those whose
Theology is questionable.
• The Pope has to consult
his councils
for making a major
decision.
27. Gaudium et Spes
• Pastoral Constitution
Gaudium etThe Spes of
the Second Vatican Council
is a significant response of
the Church to the
expectations of the
contemporary world.
• A new concept of how
to be a community of
believers and people of
God are reflected.
28. • Gaudium et Spes presents the
face of a Church that “cherishes
a feeling of deep solidarity with
the human race and its history.
29. Declaration Dignitatis Humanae
• the right to religious freedom is clearly
proclaimed.
ON THE RIGHT OF THE PERSON AND OF COMMUNITIES
TO SOCIAL AND CIVIL FREEDOM IN MATTERS RELIGIOUS
PROMULGATED BY HIS HOLINESS
POPE PAUL VI
ON DECEMBER 7, 1965
Cambondian Genocide
• to affirm the right to religious freedom
for Christians and members of other
religions who were suffering persecution
in communist countries.
30. • Populorum Progressio
was issued March 26,
1967. Literally "On the
Progress of Peoples."
Pope Paul VI has
promulgated two Social
Encyclicals.
•Development is the new
name for “peace.”
31. • A development that
benefits everyone.
• It respond to the demands
of justice on a global scale
that guarantees world wide
peace.
• makes it possible to achieve
a “complete humanism”
guided by spiritual values
32. • In this regard, in 1967,
Pope Paul VI establishes
the Pontifical Commission
“Iustitia et Pax.
• It fulfills the wishes of the
Council Fathers that an
organism of the Universal
Church be set up in order that
both the justice and love of
Christ toward the poor might
be developed everywhere.
34. At the beginning of the 1970s, in
a climate of turbulence and
strong ideological controversy,
Pope Paul VI returns to the social
teaching of Pope Leo XIII on the
occasion of the eightieth
anniversary of Rerum Novarum,
with his apostolic Letter
octogesima Adveniens.
Pope Paul VI
On the Development of Peoples
35. • The Pope reflects on post
industrial society with all of
its complex problems
• It noted the inadequacy of
ideologies in responding to these
challenges: urbanization, the
condition of young people, the
condition of women,
unemployment, discrimination,
emigration, population growth, the
influence of the means of social
communications, the ecological
problem.
36. Pope John Paul II
Laborem Exercens
Solicitudo Rei Socialis
Centesimus Annus
37. Laborem Exercens was written
after the Pope had survived an
assassination attempt and
when the Solidarity movement
was directly challenging
communism in Poland, events
which opened the way for the
collapse of a system based on
a false doctrine of human
nature and a misunderstanding
of the purpose of work.
Laborem Exercens September 14, 1981. Literally "On Human
Work”
Pope Assasination Attempt
38. • Ninety years after Rerum Novarum,
Pope Jonh Paul II devoted the
Encyclical Laborem Exercens to
work, the fundamental good of the
human person, the primary element
of economic activity and the key to
the entire social question.
• Laborem Exercens outlines a
spirituality and ethic of work in the
context of a profound theological
and philosophical reflection.
39. • Work must not be understood
only in the objective and
material sense, but one must
keep in mind its subjective
dimension, insofar as it is
always an expression of the
person.
Heart Of Moses
• work has all the dignity of
being in which the person’s
natural and supernatural
vocation must find fulfillment.
41. • With the Encyclical Solicitudo
Rei Socialis, Pope John Paul II
commemorates the twentieth
anniversary of Populorum
Progressio.
42. •It deals once more with the theme of
development along two fundamental
lines:
• the dramatic situation of the modern
world, under the aspect of the failed
development of the Thrid World
• the meaning of conditions and
requirements for a development
worthy of man.
43. The Encyclical
presents differences
between progress and
development, and
insists that true
development cannot
be limited to the
multiplication of goods
and service - to what
one possesses - but
must contribute to the
fullness of the ‘being’
of man.
45. • Issued on May 1, 1991. Literally,
"The Hundredth Year,"
commemorating the one hundredth
anniversary of Rerum Novarum.
Centesimus Annus brought Rerum
Novarum up to date and tied it to "the
preferential option for the poor."
•It is done in the context of the
collapse of communism in Eastern
Europe and the Soviet Union,
Centesimus Annus still criticized
both capitalism and communism.
46. • Pope Paul VI expanding the
concept to cover the many
modern aspects of the social
question, speaks of ‘civilization
of love’.
• Pope John Paul II
demonstrates how the Church’s
social teaching moves along the
axis of reciprocity between God
and man.
•That is, it recognize God in
every person and every person
in God which is the condition of
authentic human development.
48. Charity in truth, to which Jesus
Christ bore witness by his
earthly life and especially by his
death and resurrection, is the
principal driving force behind the
authentic development of every
person and of all humanity.
Love — caritas — is an
extraordinary force which leads
people to opt for courageous
and generous engagement in
the field of justice and peace.
49. Charity is at the heart of the
Church's social doctrine. Every
responsibility and every
commitment spelt out by that
doctrine is derived from charity
which, according to the teaching
of Jesus, is the synthesis of the
entire Law (cf. Mt 22:36- 40).
50. It gives real substance to the
personal relationship with God
and with neighbour; it is the
principle not only of micro-
relationships (with friends, with
family members or within small
groups) but also of macro-
relationships (social, economic
and political ones).
51. For the Church, instructed by
the Gospel, charity is everything
because, as Saint John teaches
(cf. 1 Jn 4:8, 16) and as I
recalled in my first Encyclical
Letter, “God is love” (Deus
Caritas Est): everything has its
origin in God's love, everything
is shaped by it, everything is
directed towards it. Love is
God's greatest gift to humanity,
it is his promise and our hope.
53. Lumen Fidei begins with a brief
survey of the biblical history of
faith, starting with God’s call to
Abraham to leave his land – “the
beginning of an exodus which
points him to an uncertain
future” – and God’s promise that
Abraham will be “father of a
great nation.”
Lumen Fidei
54. The Bible also illustrates how
men and women break faith
with God by worshipping
substitutes for him.
55. “Idols exist, we begin to see, as a
pretext for setting ourselves at the
center of reality and worshipping
the work of our own hands,” the
Pope writes.
“Once man has lost the
fundamental orientation which
unifies his existence, he breaks
down into the multiplicity of his
desires … Idolatry, then, is
always polytheism, an aimless
passing from one lord to
another.”
