The document discusses the Catholic view of the dignity of work and rights of workers. It traces the development of this teaching from biblical sources through modern papal encyclicals in response to issues facing workers. Key events that shaped the teaching include the Industrial Revolution, Great Depression, and fall of communism. The Catechism affirms the dignity found in work as participation in God's creation. Over time, Catholic social teaching has supported workers' rights to organize and affirmed principles like subsidiarity and the priority of labor over capital.
The document summarizes Pope Benedict XVI's 2009 encyclical Caritas in Veritate. It addresses issues like globalization, business ethics, poverty, development, and the environment. Some key points are that love is the foundation for economic justice, the economy should put people over profits, and technology must be guided by ethical and religious principles rather than an illusion of human mastery. The encyclical promotes greater solidarity, justice for workers, and sustainable development.
This document provides an overview of several papal encyclicals that address social issues, including Rerum Novarum, Quadragesimo Anno, and Laborem Exercens. Rerum Novarum, issued in 1891 by Pope Leo XIII, addressed the harsh conditions faced by workers following the Industrial Revolution and supported the rights of workers to form unions. Quadragesimo Anno, issued in 1931 by Pope Pius XI on the 40th anniversary of Rerum Novarum, discussed the dangers of unrestrained capitalism and communism. Laborem Exercens, issued in 1981 by Pope John Paul II, focused on the dignity of human work and revisited the rights and situation of workers.
This document provides an overview and summary of Pope Benedict XVI's 2009 social encyclical Caritas in Veritate (Charity in Truth). It begins with an introduction to social encyclicals and their role in articulating Catholic social thought. The next sections summarize the key themes and principles of Caritas in Veritate, including its examination of issues like globalization, development, poverty, and ecology. It outlines four critical areas for human development addressed by the Pope: hunger, respect for life, religious freedom, and disciplinary collaboration. The document concludes by summarizing some of the encyclical's main calls, including the civilization of the economy, development of the human person based on common good, and ensuring the dignity
Pope John Paul II wrote the encyclical Laborem Exercens on September 14, 1981 to further develop the Catholic Church's teachings on work and the dignity of workers as outlined in Rerum Novarum. In the encyclical, John Paul II discusses that work is fundamental to human existence, technology must serve humanity rather than control it, and the basic priorities in discussions of labor and capital are that labor takes precedence over capital and people are more important than things. The encyclical also addresses ensuring suitable employment, fair wages, benefits, and treatment for all workers including those in agriculture, with disabilities, and immigrants.
Pope John Paul II's 1981 encyclical Laborem Exercens addressed the topic of human work, revisiting ideas from a previous pope and examining the issue in depth. It was influenced by political and social movements in Eastern Europe at the time. The encyclical affirms the dignity of workers and critiques Marxist and capitalist systems that can reduce labor to a means of production or means of exploitation. It discusses workers' rights, unemployment, wages, unions, and imbues work with spiritual meaning as a way for humans to participate in God's work of creation.
Dignity of human labor and private ownershipJustin Oyzon
This document discusses Catholic Social Teaching on the dignity of human work and workers' rights. It covers the views that work allows people to participate in God's creation, supports one's family and society, and that workers have basic rights including just wages, benefits, and safe working conditions. The document also discusses the social quality of private ownership, stating that while people can legitimately own goods, they should see them as common to others and use them to benefit others as well as themselves.
This document provides an overview and summary of Pope John Paul II's 1991 encyclical letter Centesimus Annus, issued on the 100th anniversary of Rerum Novarum. The letter examines contemporary political and economic issues in light of Catholic social teaching. It addresses the fall of oppressive regimes in Eastern Europe in 1989, and discusses the roles of government, private property, capitalism, socialism, and human dignity. It emphasizes that authentic human development requires a focus on being rather than having, and that the advancement of the poor benefits all of humanity.
This document summarizes Pope Benedict XVI's third encyclical "Caritas in Veritate" or "Charity in Truth" published in 2009. The encyclical addresses global development, progress toward truth and the common good. It speaks to political, business, and religious leaders as well as financiers and aid agencies. Over six chapters, it discusses themes of moral principles, economic and social issues, business ethics, and cooperation among the human family.
The document summarizes Pope Benedict XVI's 2009 encyclical Caritas in Veritate. It addresses issues like globalization, business ethics, poverty, development, and the environment. Some key points are that love is the foundation for economic justice, the economy should put people over profits, and technology must be guided by ethical and religious principles rather than an illusion of human mastery. The encyclical promotes greater solidarity, justice for workers, and sustainable development.
This document provides an overview of several papal encyclicals that address social issues, including Rerum Novarum, Quadragesimo Anno, and Laborem Exercens. Rerum Novarum, issued in 1891 by Pope Leo XIII, addressed the harsh conditions faced by workers following the Industrial Revolution and supported the rights of workers to form unions. Quadragesimo Anno, issued in 1931 by Pope Pius XI on the 40th anniversary of Rerum Novarum, discussed the dangers of unrestrained capitalism and communism. Laborem Exercens, issued in 1981 by Pope John Paul II, focused on the dignity of human work and revisited the rights and situation of workers.
This document provides an overview and summary of Pope Benedict XVI's 2009 social encyclical Caritas in Veritate (Charity in Truth). It begins with an introduction to social encyclicals and their role in articulating Catholic social thought. The next sections summarize the key themes and principles of Caritas in Veritate, including its examination of issues like globalization, development, poverty, and ecology. It outlines four critical areas for human development addressed by the Pope: hunger, respect for life, religious freedom, and disciplinary collaboration. The document concludes by summarizing some of the encyclical's main calls, including the civilization of the economy, development of the human person based on common good, and ensuring the dignity
Pope John Paul II wrote the encyclical Laborem Exercens on September 14, 1981 to further develop the Catholic Church's teachings on work and the dignity of workers as outlined in Rerum Novarum. In the encyclical, John Paul II discusses that work is fundamental to human existence, technology must serve humanity rather than control it, and the basic priorities in discussions of labor and capital are that labor takes precedence over capital and people are more important than things. The encyclical also addresses ensuring suitable employment, fair wages, benefits, and treatment for all workers including those in agriculture, with disabilities, and immigrants.
Pope John Paul II's 1981 encyclical Laborem Exercens addressed the topic of human work, revisiting ideas from a previous pope and examining the issue in depth. It was influenced by political and social movements in Eastern Europe at the time. The encyclical affirms the dignity of workers and critiques Marxist and capitalist systems that can reduce labor to a means of production or means of exploitation. It discusses workers' rights, unemployment, wages, unions, and imbues work with spiritual meaning as a way for humans to participate in God's work of creation.
Dignity of human labor and private ownershipJustin Oyzon
This document discusses Catholic Social Teaching on the dignity of human work and workers' rights. It covers the views that work allows people to participate in God's creation, supports one's family and society, and that workers have basic rights including just wages, benefits, and safe working conditions. The document also discusses the social quality of private ownership, stating that while people can legitimately own goods, they should see them as common to others and use them to benefit others as well as themselves.
This document provides an overview and summary of Pope John Paul II's 1991 encyclical letter Centesimus Annus, issued on the 100th anniversary of Rerum Novarum. The letter examines contemporary political and economic issues in light of Catholic social teaching. It addresses the fall of oppressive regimes in Eastern Europe in 1989, and discusses the roles of government, private property, capitalism, socialism, and human dignity. It emphasizes that authentic human development requires a focus on being rather than having, and that the advancement of the poor benefits all of humanity.
This document summarizes Pope Benedict XVI's third encyclical "Caritas in Veritate" or "Charity in Truth" published in 2009. The encyclical addresses global development, progress toward truth and the common good. It speaks to political, business, and religious leaders as well as financiers and aid agencies. Over six chapters, it discusses themes of moral principles, economic and social issues, business ethics, and cooperation among the human family.
Power point presentation by Bishop Emmanuel Lafont, Diocese of Cayenne, French Guiana and AEC Chairman of the Justice and Peace(J&P) Commission at the Seminar at the St John Vianney Seminary, Tunapuna Trinidad on 12 and 13 September.
Integral Human Development Caritas In VeritateEmile Jobity
This document discusses integral human development from Catholic social teaching. It outlines Pope Paul VI's vision of development as advancing humanity from less human to more human conditions through meeting material needs, overcoming social issues, and growing in knowledge, dignity, and spiritual values like faith. Pope Benedict XVI's encyclical Caritas in Veritate elevates Populorum Progressio as providing a framework for development and integral humanism. True development requires respecting human freedom and responsibility as well as truth, and sees development as a vocation toward the good of all people and their fulfillment in God.
This document provides a summary of Pope Benedict XVI's 2009 encyclical letter Caritas in Veritate. The encyclical discusses the need for integral human development based on charity in truth. It argues that true development must consider the social, economic, political, intellectual, spiritual, and religious dimensions of human life. Development must also respect fundamental values like justice, peace, and the centrality of the human person. The encyclical addresses issues like globalization, technology, and the current economic crisis, calling for greater solidarity, reform of international organizations, and a balanced approach to technology that respects both faith and reason.
Centesimus annus (Latin for "hundredth year") is an encyclical which was written by Pope John Paul II in 1991 on the hundredth anniversary of Rerum novarum, an encyclical issued by Pope Leo XIII in 1891. It is part of a larger body of writings, known as Catholic social teaching, that trace their origin to Rerum novarum and ultimately the New Testament.
Piketty's book argues that inequality results from political decisions, not market forces. Investment in public education is key to reducing inequality. The interviewee discusses how Piketty's conclusions apply to Ecuador and Latin America. Specifically, historically wealth was transferred out of Latin America through colonialism, hindering development. Modernizing education systems and redistributing wealth through progressive taxation can help build more equitable societies in Ecuador.
Pope Benedict XVI's encyclical "Caritas in Veritate" addresses the topics of charity, truth, development, hunger, the environment, migration, sexual tourism, and population issues. The document calls for integrating charity and truth in development work. It also calls for new economic institutions to address hunger, regulating exploitation of resources, respecting migrants' rights, ending sexual tourism, and recognizing factors beyond population increase influence development.
Pope Benedict XVI's encyclical "Caritas in Veritate" addresses the challenges of globalization and calls for greater ethical interaction between peoples and nations to promote truly human development. The Pope warns that while economic interdependence has increased through globalization, this has not been matched by greater understanding between cultures and societies. He argues that development can only be humane if guided by reason, faith, and charity.
True corporate responsibility is much more than just a buzzword or "actions", and is to be seen in its complexity. Nowadays it is almost trendy to criticize the near hegemonic capitalist economic system, but the perceptions differ pretty well about what comes next or what should come next. The "neoliberal" capitalist model and the non-profit or altruistic model are very far from each other, and - for a long time - it seemed that the gap between the two worlds could not be bridged.
However, in recent years the leaders of both worlds (for-profit and non-profit) have recognized that a holistic approach is needed and the only a shift from the for-profit (that is, for shareholders) to the concept of for-benefit (that is, for all concerned) can be the basis of long-term sustainability.
Mr. Tibor Héjj's presentation on social ventures explores the main characteristics and potential of the so called "social entrepreneurship" (that is, "doing business for others") and the "for-benefit" conception, two concepts that enables capitalism to get to a higher level while both economy and society benefit from this process. Mr. Héjj also describes the foundation and operation of a for-benefit company, "Sunflower", that strives for offering sustainable jobs and integrated employment rehabilitation for the disabled.
Historically, work was seen as a curse by many ancient cultures like the Hebrews and Greeks. It was not until the Protestant Reformation that working became culturally acceptable for all people. With the Industrial Revolution, work became more discipline-based in factories rather than skilled crafts. In modern times, the rise of knowledge work has provided greater opportunities for self-expression and fulfillment in one's career.
This document provides an overview of key concepts in Marxism. It discusses Marx's early influences, including Hegel, and how Marx came to appreciate the central role of economics in society. It outlines Marx's views on alienation of labor, historical materialism, and his critique of capitalism as creating alienation and containing the seeds of its own destruction. The document also discusses Engels' contributions on feminism, William Morris and the Arts and Crafts Movement, Lenin's emphasis on the vanguard party, and Mao's focus on mobilizing the peasant population for revolution.
CVC 406 Session 4 Theologically Guided Strategies of Work as EmpowermentCity Vision University
CVC Theology Of Work session 4 focuses on theologically guided strategies of work as empowerment.
This is a City Vision College class.
www.cityvision.edu
This document provides an overview of Catholic social teaching and principles including key papal encyclicals from 1891 to 2009 addressing issues such as economic justice, solidarity, care for God's creation, and the dignity of all people. It discusses how economic activity must be directed toward the common good and notes increasing inequalities in wealth. Charity and justice are linked, with justice requiring that all strive for the common good and welfare of neighbors through political and institutional means.
Your path in life. Your passion. Your purpose. What it is you are here on earth to do. What it is you would do with your life even if you weren't paid.
This document provides an overview of the history and evolution of kibbutzim in Israel. It discusses how the first kibbutz was founded in 1909 based on socialist-Zionist ideals of equality and collective living. The kibbutzim flourished and played an important role in developing the agriculture industry and defending the early Israeli state. However, beginning in the 1980s, the kibbutzim faced economic and social crises that required reforms like allowing private property and differential salaries. While some traditional kibbutzim were maintained, many transformed to new models to adapt to these challenges.
This document from 1971 focuses on justice, oppression, and the role of the Church. It was created by bishops who saw increasing wealth concentration, division, and lack of participation. They cite economic injustice like poverty and unemployment. The document calls for respecting human rights, supporting the UN, and ensuring the poor and oppressed can participate in development. It advocates Christians work to build a just world through cooperation with God and ensuring justice is rooted in love.
The document outlines the major themes of Catholic Social Teaching, including human dignity, community, rights and duties, option for the poor, participation, economic justice, stewardship of creation, solidarity, the role of government, and the promotion of peace. It discusses how Catholic Social Teaching emphasizes that all people have inherent dignity and worth, that community and the common good are important, and that society should prioritize the rights and well-being of the poor and vulnerable.
Notable quotations work and workers rightsDenni Domingo
This document contains summaries of Catholic social teaching on work and workers' rights. It discusses the dignity of work and how work allows people to fulfill their potential and contribute to society. Workers have a right to fair wages and good working conditions that allow them to live fulfilling lives and support their families. The document emphasizes that the economy should prioritize human dignity over profits and that workers deserve to have a say in their work.
This document provides the preface to a book that examines the religious, moral, and rhetorical roots of modern accounting. It discusses how accounting is traditionally viewed in a technical and detached way but is beginning to be seen as constitutive of organizations through establishing targets and assessments. The preface outlines how accounting can be understood as a technology of domination that has colonized many institutions through the ideology of efficiency. It introduces the book's aim to contribute to a critical sociology of accounting by problematizing accounting schemes and showing them to be socially constructed rather than natural or neutral.
This document provides a summary of Pope Benedict XVI's 2009 social encyclical "Caritas in Veritate". It outlines the main topics addressed in the encyclical, including globalization, business ethics, poverty, ecology, and economic life. The encyclical examines Catholic Social Teachings on human dignity, the common good, and other principles. It emphasizes that love is the foundation of economic and business ethics, and calls for an economy based on solidarity and justice.
Revised historical development first term2014 2015Julia David
The document discusses the history of the Catholic Church's involvement in social issues from early Christians helping the poor to modern times. It covers key events like the Industrial Revolution which hurt workers, leading Pope Leo XIII to write Rerum Novarum addressing labor issues in 1891. Subsequent Popes further developed Catholic social teaching through encyclicals addressing topics like progress, development, and social justice.
Power point presentation by Bishop Emmanuel Lafont, Diocese of Cayenne, French Guiana and AEC Chairman of the Justice and Peace(J&P) Commission at the Seminar at the St John Vianney Seminary, Tunapuna Trinidad on 12 and 13 September.
Integral Human Development Caritas In VeritateEmile Jobity
This document discusses integral human development from Catholic social teaching. It outlines Pope Paul VI's vision of development as advancing humanity from less human to more human conditions through meeting material needs, overcoming social issues, and growing in knowledge, dignity, and spiritual values like faith. Pope Benedict XVI's encyclical Caritas in Veritate elevates Populorum Progressio as providing a framework for development and integral humanism. True development requires respecting human freedom and responsibility as well as truth, and sees development as a vocation toward the good of all people and their fulfillment in God.
This document provides a summary of Pope Benedict XVI's 2009 encyclical letter Caritas in Veritate. The encyclical discusses the need for integral human development based on charity in truth. It argues that true development must consider the social, economic, political, intellectual, spiritual, and religious dimensions of human life. Development must also respect fundamental values like justice, peace, and the centrality of the human person. The encyclical addresses issues like globalization, technology, and the current economic crisis, calling for greater solidarity, reform of international organizations, and a balanced approach to technology that respects both faith and reason.
Centesimus annus (Latin for "hundredth year") is an encyclical which was written by Pope John Paul II in 1991 on the hundredth anniversary of Rerum novarum, an encyclical issued by Pope Leo XIII in 1891. It is part of a larger body of writings, known as Catholic social teaching, that trace their origin to Rerum novarum and ultimately the New Testament.
Piketty's book argues that inequality results from political decisions, not market forces. Investment in public education is key to reducing inequality. The interviewee discusses how Piketty's conclusions apply to Ecuador and Latin America. Specifically, historically wealth was transferred out of Latin America through colonialism, hindering development. Modernizing education systems and redistributing wealth through progressive taxation can help build more equitable societies in Ecuador.
Pope Benedict XVI's encyclical "Caritas in Veritate" addresses the topics of charity, truth, development, hunger, the environment, migration, sexual tourism, and population issues. The document calls for integrating charity and truth in development work. It also calls for new economic institutions to address hunger, regulating exploitation of resources, respecting migrants' rights, ending sexual tourism, and recognizing factors beyond population increase influence development.
Pope Benedict XVI's encyclical "Caritas in Veritate" addresses the challenges of globalization and calls for greater ethical interaction between peoples and nations to promote truly human development. The Pope warns that while economic interdependence has increased through globalization, this has not been matched by greater understanding between cultures and societies. He argues that development can only be humane if guided by reason, faith, and charity.
True corporate responsibility is much more than just a buzzword or "actions", and is to be seen in its complexity. Nowadays it is almost trendy to criticize the near hegemonic capitalist economic system, but the perceptions differ pretty well about what comes next or what should come next. The "neoliberal" capitalist model and the non-profit or altruistic model are very far from each other, and - for a long time - it seemed that the gap between the two worlds could not be bridged.
However, in recent years the leaders of both worlds (for-profit and non-profit) have recognized that a holistic approach is needed and the only a shift from the for-profit (that is, for shareholders) to the concept of for-benefit (that is, for all concerned) can be the basis of long-term sustainability.
Mr. Tibor Héjj's presentation on social ventures explores the main characteristics and potential of the so called "social entrepreneurship" (that is, "doing business for others") and the "for-benefit" conception, two concepts that enables capitalism to get to a higher level while both economy and society benefit from this process. Mr. Héjj also describes the foundation and operation of a for-benefit company, "Sunflower", that strives for offering sustainable jobs and integrated employment rehabilitation for the disabled.
Historically, work was seen as a curse by many ancient cultures like the Hebrews and Greeks. It was not until the Protestant Reformation that working became culturally acceptable for all people. With the Industrial Revolution, work became more discipline-based in factories rather than skilled crafts. In modern times, the rise of knowledge work has provided greater opportunities for self-expression and fulfillment in one's career.
This document provides an overview of key concepts in Marxism. It discusses Marx's early influences, including Hegel, and how Marx came to appreciate the central role of economics in society. It outlines Marx's views on alienation of labor, historical materialism, and his critique of capitalism as creating alienation and containing the seeds of its own destruction. The document also discusses Engels' contributions on feminism, William Morris and the Arts and Crafts Movement, Lenin's emphasis on the vanguard party, and Mao's focus on mobilizing the peasant population for revolution.
CVC 406 Session 4 Theologically Guided Strategies of Work as EmpowermentCity Vision University
CVC Theology Of Work session 4 focuses on theologically guided strategies of work as empowerment.
This is a City Vision College class.
www.cityvision.edu
This document provides an overview of Catholic social teaching and principles including key papal encyclicals from 1891 to 2009 addressing issues such as economic justice, solidarity, care for God's creation, and the dignity of all people. It discusses how economic activity must be directed toward the common good and notes increasing inequalities in wealth. Charity and justice are linked, with justice requiring that all strive for the common good and welfare of neighbors through political and institutional means.
Your path in life. Your passion. Your purpose. What it is you are here on earth to do. What it is you would do with your life even if you weren't paid.
This document provides an overview of the history and evolution of kibbutzim in Israel. It discusses how the first kibbutz was founded in 1909 based on socialist-Zionist ideals of equality and collective living. The kibbutzim flourished and played an important role in developing the agriculture industry and defending the early Israeli state. However, beginning in the 1980s, the kibbutzim faced economic and social crises that required reforms like allowing private property and differential salaries. While some traditional kibbutzim were maintained, many transformed to new models to adapt to these challenges.
This document from 1971 focuses on justice, oppression, and the role of the Church. It was created by bishops who saw increasing wealth concentration, division, and lack of participation. They cite economic injustice like poverty and unemployment. The document calls for respecting human rights, supporting the UN, and ensuring the poor and oppressed can participate in development. It advocates Christians work to build a just world through cooperation with God and ensuring justice is rooted in love.
The document outlines the major themes of Catholic Social Teaching, including human dignity, community, rights and duties, option for the poor, participation, economic justice, stewardship of creation, solidarity, the role of government, and the promotion of peace. It discusses how Catholic Social Teaching emphasizes that all people have inherent dignity and worth, that community and the common good are important, and that society should prioritize the rights and well-being of the poor and vulnerable.
Notable quotations work and workers rightsDenni Domingo
This document contains summaries of Catholic social teaching on work and workers' rights. It discusses the dignity of work and how work allows people to fulfill their potential and contribute to society. Workers have a right to fair wages and good working conditions that allow them to live fulfilling lives and support their families. The document emphasizes that the economy should prioritize human dignity over profits and that workers deserve to have a say in their work.
This document provides the preface to a book that examines the religious, moral, and rhetorical roots of modern accounting. It discusses how accounting is traditionally viewed in a technical and detached way but is beginning to be seen as constitutive of organizations through establishing targets and assessments. The preface outlines how accounting can be understood as a technology of domination that has colonized many institutions through the ideology of efficiency. It introduces the book's aim to contribute to a critical sociology of accounting by problematizing accounting schemes and showing them to be socially constructed rather than natural or neutral.
This document provides a summary of Pope Benedict XVI's 2009 social encyclical "Caritas in Veritate". It outlines the main topics addressed in the encyclical, including globalization, business ethics, poverty, ecology, and economic life. The encyclical examines Catholic Social Teachings on human dignity, the common good, and other principles. It emphasizes that love is the foundation of economic and business ethics, and calls for an economy based on solidarity and justice.
Revised historical development first term2014 2015Julia David
The document discusses the history of the Catholic Church's involvement in social issues from early Christians helping the poor to modern times. It covers key events like the Industrial Revolution which hurt workers, leading Pope Leo XIII to write Rerum Novarum addressing labor issues in 1891. Subsequent Popes further developed Catholic social teaching through encyclicals addressing topics like progress, development, and social justice.
Pope Leo XIII wrote the groundbreaking encyclical Rerum Novarum in 1891 to address the harsh conditions faced by workers and defend their rights. The document supported workers' rights to organize, affirmed the dignity of labor, and called for harmony between labor and capital. It rejected both unrestricted capitalism and socialism, instead promoting cooperation between workers and owners. Rerum Novarum established the foundations of Catholic social teaching, articulating principles like the common good, solidarity, and subsidiarity.
Pius XI issued Quadragesimo Anno in 1931 to mark the 40th anniversary of Rerum Novarum and address ongoing economic challenges. He begins by summarizing and praising Leo XIII's encyclical. Pius then discusses private property, just wages, and the importance of worker associations. He rejects both unlimited capitalism and socialism, promoting limited government intervention alongside virtue. Pius highlights the need for Christian reform and emphasizes traditions and principles established in Rerum Novarum, such as the church's role in moral issues and the dual nature of private property.
This document discusses different economic systems and perspectives on work and the role of workers. It covers traditional and expanding economies, as well as communist and capitalist views. Key points include: Marx's view that work is the basis of human activity and that capitalism exploits workers; the Catholic Church's stance that work should serve human dignity and the common good as outlined in papal encyclicals; and implications for Filipino workers such as problems of poverty, unjust structures, and the need for government, Church and grassroots involvement.
The document discusses Catholic Social Teaching (CST) and its role in society. It provides an overview of CST, explaining that CST is based on scripture, tradition, and human experience. It guides moral principles and action. The Church draws on official social documents, known as encyclicals, to develop CST and address social issues. CST is meant to bring a Christian moral vision to issues in daily life. The document also discusses the separation of Church and State and their relationship.
Catholic social teaching is an essential part of Catholic identity and faith. It is based on biblical themes of justice and God's preferential option for the poor and vulnerable. Some key principles of Catholic social teaching include human dignity, solidarity, participation, rights and responsibilities, and care for God's creation. Educators have an important role in teaching Catholic social doctrine and helping students apply it through acts of charity and social justice.
The document discusses how Catholic social teaching is an essential part of Catholic identity and formation. It outlines some of the key principles of Catholic social teaching such as human dignity, community and the common good, rights and duties, a preference for the poor, the dignity of work, care for creation, and solidarity. However, the document notes that many Catholics are unfamiliar with Catholic social teaching. It calls for greater education and leadership around these issues in order to more fully live out the Church's social mission.
Th141 final exam reviewer - Fr. Pat GiordanoEleanor Kawsek
Reviewer for Theology 141 under Fr. Pat Giordano
Semester 1, SY 2011-2012
Ateneo de Manila University
The product of several hours of OC typing and rearranging.
Credit me if you happen to use this.
The document discusses the Catholic concept of "See, Judge, Act" as a method for applying Catholic social teachings to social issues. It involves three steps: 1) observing the social situation, 2) analyzing it in light of Catholic principles of dignity and justice, and 3) discerning actions to address injustices. The document provides extensive details on each step, emphasizing the importance of social analysis to understand root causes of problems and identify effective solutions. It also discusses the interrelated elements of Catholic social teaching - principles, criteria for judgment, and guidelines for action - and how they guide reflection and action towards building a more just and humane society.
This is the my full report about Doctrine of Roman Catholic in our school.
Hope you'll understand everything especially if you're one of us, Catholics.
Pope Pius XI's 1931 encyclical Quadragesimo Anno critiques unrestrained capitalism and totalitarian communism, calling instead for an economic system based on solidarity and subsidiarity. It asserts the rights of private property and social justice, condemning the exploitation of workers and poor under capitalism. The Pope advocates for small and medium enterprises, and greater roles for local communities and civil organizations in addressing social problems rather than centralized state control.
The document discusses Catholic social teaching, which provides principles for how to build a just society that respects human dignity. It covers topics like human life and dignity, family and community, rights and responsibilities, preferential option for the poor and vulnerable, work, solidarity, and care for God's creation. The teachings are grounded in scripture and aim to balance human rights with the common good.
Catholic Social Teaching and Media Literacy Education: a Call to HopeRose Pacatte, D. Min.
This presentation explores the intersection of Catholic Social Teaching and Media Literacy Education in Faith Formation. Includes suggestions for film trailers or clips to reinforce themes, references to Pope Francis teachings. Updated 2021
Pope Pius XI wrote the encyclical Quadragesimo Anno in 1931 to address the ethical challenges arising from industrialization and the rise of economic systems like capitalism and socialism. He advocated for principles of solidarity and subsidiarity to reconstruct the social order. The encyclical criticized unrestrained capitalism for exploiting workers and called for a social system that respects human dignity and distributes wealth justly. It also discussed the rights of private property, social justice, charity, and the role of civil organizations in society.
Catholic social teaching is an essential part of Catholic identity and faith formation. It is rooted in biblical themes of justice and God's preferential option for the poor and vulnerable. The Church's social mission and promotion of justice, human dignity, and the common good are constitutive elements of what makes a community authentically Catholic. Sharing Catholic social teaching with both depth and competence is crucial for Catholic educators seeking to form students in the fullness of Church teaching.
Catholic social teaching is an essential part of Catholic identity and faith that is often unfamiliar to many Catholics. It is rooted in Scripture and Church documents that emphasize Catholicism's social mission to serve the poor and work for justice. The social teaching calls Catholics to help shape society according to principles like human dignity, solidarity, and protection of human rights. Catholic schools and religious education must integrate social justice into their programs in order to fully form Catholics and be true to the Church's mission.
The document discusses several classical studies on modernization, including McClelland's work on achievement motivation, Inkeles' research on how modernization affects individual attitudes and values, Bellah's study of how Tokugawa religion contributed to Japan's economic growth, and Lipset's analysis of the relationship between economic development and democracy. The studies used empirical methods to investigate factors like entrepreneurship, education, religion, and social class that influence the modernization process.
The history of business ethics can be viewed as three intertwined strands: 1) the long tradition of applying ethical norms to business, which has secular and religious branches; 2) the development of business ethics as an academic field with philosophical and social-scientific branches; and 3) the adoption of ethics in businesses through integrating ethics into practices and committing to social responsibility. In the 1970s, business ethics emerged as an academic field in response to social movements criticizing businesses. It systematically studies the morality and ethical issues in business through frameworks like utilitarianism and Kantian ethics.
Solution Manual For Financial Accounting, 8th Canadian Edition 2024, by Libby...Donc Test
Solution Manual For Financial Accounting, 8th Canadian Edition 2024, by Libby, Hodge, Verified Chapters 1 - 13, Complete Newest Version Solution Manual For Financial Accounting, 8th Canadian Edition by Libby, Hodge, Verified Chapters 1 - 13, Complete Newest Version Solution Manual For Financial Accounting 8th Canadian Edition Pdf Chapters Download Stuvia Solution Manual For Financial Accounting 8th Canadian Edition Ebook Download Stuvia Solution Manual For Financial Accounting 8th Canadian Edition Pdf Solution Manual For Financial Accounting 8th Canadian Edition Pdf Download Stuvia Financial Accounting 8th Canadian Edition Pdf Chapters Download Stuvia Financial Accounting 8th Canadian Edition Ebook Download Stuvia Financial Accounting 8th Canadian Edition Pdf Financial Accounting 8th Canadian Edition Pdf Download Stuvia
Falcon stands out as a top-tier P2P Invoice Discounting platform in India, bridging esteemed blue-chip companies and eager investors. Our goal is to transform the investment landscape in India by establishing a comprehensive destination for borrowers and investors with diverse profiles and needs, all while minimizing risk. What sets Falcon apart is the elimination of intermediaries such as commercial banks and depository institutions, allowing investors to enjoy higher yields.
Abhay Bhutada, the Managing Director of Poonawalla Fincorp Limited, is an accomplished leader with over 15 years of experience in commercial and retail lending. A Qualified Chartered Accountant, he has been pivotal in leveraging technology to enhance financial services. Starting his career at Bank of India, he later founded TAB Capital Limited and co-founded Poonawalla Finance Private Limited, emphasizing digital lending. Under his leadership, Poonawalla Fincorp achieved a 'AAA' credit rating, integrating acquisitions and emphasizing corporate governance. Actively involved in industry forums and CSR initiatives, Abhay has been recognized with awards like "Young Entrepreneur of India 2017" and "40 under 40 Most Influential Leader for 2020-21." Personally, he values mindfulness, enjoys gardening, yoga, and sees every day as an opportunity for growth and improvement.
A toxic combination of 15 years of low growth, and four decades of high inequality, has left Britain poorer and falling behind its peers. Productivity growth is weak and public investment is low, while wages today are no higher than they were before the financial crisis. Britain needs a new economic strategy to lift itself out of stagnation.
Scotland is in many ways a microcosm of this challenge. It has become a hub for creative industries, is home to several world-class universities and a thriving community of businesses – strengths that need to be harness and leveraged. But it also has high levels of deprivation, with homelessness reaching a record high and nearly half a million people living in very deep poverty last year. Scotland won’t be truly thriving unless it finds ways to ensure that all its inhabitants benefit from growth and investment. This is the central challenge facing policy makers both in Holyrood and Westminster.
What should a new national economic strategy for Scotland include? What would the pursuit of stronger economic growth mean for local, national and UK-wide policy makers? How will economic change affect the jobs we do, the places we live and the businesses we work for? And what are the prospects for cities like Glasgow, and nations like Scotland, in rising to these challenges?
OJP data from firms like Vicinity Jobs have emerged as a complement to traditional sources of labour demand data, such as the Job Vacancy and Wages Survey (JVWS). Ibrahim Abuallail, PhD Candidate, University of Ottawa, presented research relating to bias in OJPs and a proposed approach to effectively adjust OJP data to complement existing official data (such as from the JVWS) and improve the measurement of labour demand.
Independent Study - College of Wooster Research (2023-2024) FDI, Culture, Glo...AntoniaOwensDetwiler
"Does Foreign Direct Investment Negatively Affect Preservation of Culture in the Global South? Case Studies in Thailand and Cambodia."
Do elements of globalization, such as Foreign Direct Investment (FDI), negatively affect the ability of countries in the Global South to preserve their culture? This research aims to answer this question by employing a cross-sectional comparative case study analysis utilizing methods of difference. Thailand and Cambodia are compared as they are in the same region and have a similar culture. The metric of difference between Thailand and Cambodia is their ability to preserve their culture. This ability is operationalized by their respective attitudes towards FDI; Thailand imposes stringent regulations and limitations on FDI while Cambodia does not hesitate to accept most FDI and imposes fewer limitations. The evidence from this study suggests that FDI from globally influential countries with high gross domestic products (GDPs) (e.g. China, U.S.) challenges the ability of countries with lower GDPs (e.g. Cambodia) to protect their culture. Furthermore, the ability, or lack thereof, of the receiving countries to protect their culture is amplified by the existence and implementation of restrictive FDI policies imposed by their governments.
My study abroad in Bali, Indonesia, inspired this research topic as I noticed how globalization is changing the culture of its people. I learned their language and way of life which helped me understand the beauty and importance of cultural preservation. I believe we could all benefit from learning new perspectives as they could help us ideate solutions to contemporary issues and empathize with others.
Vicinity Jobs’ data includes more than three million 2023 OJPs and thousands of skills. Most skills appear in less than 0.02% of job postings, so most postings rely on a small subset of commonly used terms, like teamwork.
Laura Adkins-Hackett, Economist, LMIC, and Sukriti Trehan, Data Scientist, LMIC, presented their research exploring trends in the skills listed in OJPs to develop a deeper understanding of in-demand skills. This research project uses pointwise mutual information and other methods to extract more information about common skills from the relationships between skills, occupations and regions.
[4:55 p.m.] Bryan Oates
OJPs are becoming a critical resource for policy-makers and researchers who study the labour market. LMIC continues to work with Vicinity Jobs’ data on OJPs, which can be explored in our Canadian Job Trends Dashboard. Valuable insights have been gained through our analysis of OJP data, including LMIC research lead
Suzanne Spiteri’s recent report on improving the quality and accessibility of job postings to reduce employment barriers for neurodivergent people.
Decoding job postings: Improving accessibility for neurodivergent job seekers
Improving the quality and accessibility of job postings is one way to reduce employment barriers for neurodivergent people.
Enhancing Asset Quality: Strategies for Financial Institutionsshruti1menon2
Ensuring robust asset quality is not just a mere aspect but a critical cornerstone for the stability and success of financial institutions worldwide. It serves as the bedrock upon which profitability is built and investor confidence is sustained. Therefore, in this presentation, we delve into a comprehensive exploration of strategies that can aid financial institutions in achieving and maintaining superior asset quality.
Optimizing Net Interest Margin (NIM) in the Financial Sector (With Examples).pdfshruti1menon2
NIM is calculated as the difference between interest income earned and interest expenses paid, divided by interest-earning assets.
Importance: NIM serves as a critical measure of a financial institution's profitability and operational efficiency. It reflects how effectively the institution is utilizing its interest-earning assets to generate income while managing interest costs.
5 Tips for Creating Standard Financial ReportsEasyReports
Well-crafted financial reports serve as vital tools for decision-making and transparency within an organization. By following the undermentioned tips, you can create standardized financial reports that effectively communicate your company's financial health and performance to stakeholders.
1. ○○○○
1 / 7
○○○○○○○○○○○○○○○○○○○○○○○○○○○○○○○○○○○○○○○○○○○○○○○○○○○○○○○○○○○○○○○○○○○○○○○○○○○○○○○○○○○○○
DIGNITYOFWORK& RIGHTSOF WORKERS
Dignity of Work and Rights of Workers
The 10 second Summary:
WHAT IS THE CATHOLIC VIEW REGARDING THE DIGNITY OF WORK
AND THE RIGHTS OF WORKERS?
We learn through the Genesis story that God has made the human person in the image and likeness of God. Human dignity
finds its origin here. The creation of humans takes place only after the creation of heaven and earth, and man and woman
are created to be in relationship with their environment. All that human beings need for their survival and well-being is
provided by God but requires their creative effort and toil.
Because human beings are social by their very nature, human dignity is not realized in isolation but is realized in commu-
nity with others. The dignity of the person is lived out in society by the fulfillment of personal responsibilities. Work is one
such essential responsibility which shapes and fulfills human dignity by providing for the needs of one’s self and one’s
family. Work belongs to the vocation of every person. Work is an essential means by which the goods of the earth and
the creative capacities of human beings are engaged to provide for human flourishing and the common good. Human
work is the fulfillment of human dignity by engaging in and cooperating with the creative work of God.
WHERE DOES THIS TEACHING COME FROM?
• Scripture—Biblical source: rooted in scripture
• Tradition—Moral source: located in the Catholic tradition, shaped by the past and the present.
• Teaching—Ecclesial source: expressed in the Pope’s Encyclical letters, Apostolic letters, Apostolic exhortations,
and the Bishops’ Pastoral letters, which respond to the issues of the day. (This source is often what is referred to
as Catholic Social Teaching.)
How does this teaching
connect with my life?
It provides:
• Principles for reflection;
• Criteria for judgment;
• Guidelines for action;
• Tools for conscience
formation.
2. ○○○○
2 / 7
○○○○○○○○○○○○○○○○○○○○○○○○○○○○○○○○○○○○○○○○○○○○○○○○○○○○○○○○○○○○○○○○○○○○○○○○○○○○○○○○○○○○○
DIGNITYOFWORK& RIGHTSOF WORKERS
WHAT ARE SOME OF THE HISTORICAL DEVELOPMENTS THAT CAUSED
THE CHURCH TO TAKE NOTICE AND RESPOND TO THE PROBLEMS FACINGWORKERS?
What was the reality?
The industrial revolution is changing the way
people work. People are leaving the farms to find
steady work in the factories in the city. This new
form of work is often dangerous, demanding and
degrading. Wealthy owners are exploiting workers.
The Church is navigating between capitalism and
socialism—critiquing both.
The effects of the Great Depression are being felt
around the world. For the first time, massive
unemployment becomes a startling reality. The
system of capitalism is being questioned. Unions
are emerging and gaining popularity thanks in large
part to ‘labor priests.’ The emphasis on private
property is moving outward to remind people of
its social dimension to serve the common good.
The nuclear age brings new insecurities. The Cuban
missile crisis is on the horizon. Global trade
continues to expand following post WWII
industrialization. Human rights language provides a
new way to discuss worker’s rights, and economic
rights. The focus is no longer between rich and
poor people but between rich and poor nations.
The world view is expanded. Corporate colonial-
ism is replacing the void left by de-colonization of
the nations.
The nature of work begins to shift from industrial-
ized labor to service related work—financial
services, technological services, etc. The rapid
movement of global capital is creating a new reality
with the swift creation and subsequent elimination
of jobs. Instability is a hallmark of this era.
The events of Eastern Europe in 1989 are a
significant focus in this document. This collapse
was significantly influenced by non-violent worker
solidarity movements. The fall of communism
should not be seen as a victory for capitalism.
Workers are facing new displacement and chal-
lenges with technology, globalization and corporate
mobility. International debt is threatening the very
lives of poorer nations.
Document & Year
Rerum Novarum (The Condition
of Labor), 1891, Pope Leo XIII
QuadragesimoAnno (Reconstruc-
tion of the Social Order), 1931,
Pope Pius XI
40th
Anniversary of Rerum
Novarum
Mater et Magistra (Christianity
and Social Progress), 1961, Pope
John XXIII
70th
Anniversary of Rerum
Novarum
Laborem Exercens (On Human
Work), 1981, Pope John Paul II,
Ninetieth Anniversary of Rerum
Novarum
Centesimus Annus (One Hundred
Years), 1991, Pope John
Paul II
100th
Anniversary ofRerum
Novarum
What was presented?
Pope Leo XIII brings to light the dehumanizing
conditions of the masses of workers and spells out
the conditions for the proper treatment of workers
and the dignity of work. He asserts the right to
private property, the right to a just wage and the
right to form worker associations (unions), and he
spells out rights and duties of workers. He is
attempting to safeguard the power of the workers
so that they will not be oppressed by the power of
the wealthy capitalist owners, or the claims of
socialism. Pope Leo XIII asserts the Church’s
rightful place to speak on these issues.
The advocacy for poor workers shifts in this
document from critiquing wealthy owners to
expanding the critique to include the structures
which oppress the workers. There is call for social
justice in the economic order. Stress is placed on
intermediary associations along the vocational
lines—influenced by fascism in Italy. The principle
of subsidiarity is explicitly introduced here for the
first time. One key focus in this document is the
relationship between employer and employee.
The focus is broadened in this document to include
workers in the non-industrialized nations. Agricul-
tural workers get extended attention here for the
first time in the encyclicals. A living wage is
supported and encouraged. Pope John XXIII notes
that economic undertakings should be governed by
justice and charity and a ‘juridical’ order is essential
to ensure that economic efforts conform to the
common good.
Work is placed at the center of the social question.
Pope John Paul II distinguishes between objective
work and subjective work. “Work is for the person,
not the person for work,”—this well known phrase
regarding the priority of labor over capital is found
here. The exploitation of labor is a central focus.
Workers have the right to leave their native
countries in search of work. Rights and duties
regarding employer/employee are also treated.
The threats to the dignity of the human person
receive a significant focus. New threats to this
dignity include technology, social structures, debt
and corporate greed. The collapse of socialism is a
temptation to assert capitalism as the best
organization of an economic system. A key focus
here is restoring harmony between various social
groups. This document highlights some of the “just
reforms” that Pope John Paul II sees as necessary
for protecting and promoting the dignity of the
human person and the dignity of work.
3. ○○○○
3 / 7
○○○○○○○○○○○○○○○○○○○○○○○○○○○○○○○○○○○○○○○○○○○○○○○○○○○○○○○○○○○○○○○○○○○○○○○○○○○○○○○○○○○○○
DIGNITYOFWORK& RIGHTSOF WORKERS
WHAT DOES THE CATECHISM HAVE TO SAY ABOUT THE DIGNITY OF WORK
AND THE RIGHTS OF WORKERS?
See paragraphs 2427, 2428, 2429, 2434, 2435 and 2436.
Nine Axioms for judging any economy:
1. The economy is for people;
2. The economy is for being, not having;
3. The economic system ought to be needs based;
4. The economy is an act of stewardship;
5. The economy must be a participatory society;
6. There must be fair sharing;
7. The system must permit self-reliance;
8. The economy must be ecologically sustainable;
9. The economy must be productive.
Source: Phil Land, “The Earth is the Lord’s: Thoughts on Economic
Order,” in Above Every Name: The Lordship of Christ and Social
Systems, ed. Thomas E. Clarke (New York: Paulist Press, 1980), pp.
237-38.
4. ○○○○
4 / 7
○○○○○○○○○○○○○○○○○○○○○○○○○○○○○○○○○○○○○○○○○○○○○○○○○○○○○○○○○○○○○○○○○○○○○○○○○○○○○○○○○○○○○
DIGNITYOFWORK& RIGHTSOF WORKERS
HOW HAS THIS TEACHING DEVELOPED OVER THE YEARS?
•The basis of human dignity is found in the Genesis account indicating that human beings are made in the image and
likeness of God. Human work is the fulfillment of human dignity in engaging in and cooperating with the creative work of
God.
•The formal teaching in the shape of the encyclical letter begins with Rerum Novarum in 1891. The dignity of the person
was being eroded by dehumanizing effects of capitalism and the collective depersonalization of socialism. The fundamen-
tal rights of workers were affirmed.
•From the beginning, Catholic Social Teaching has supported the notion of “workers’unions” for the purpose of balancing
power between capital and labor as a way to insure and maintain human dignity. The purpose of the unions was to serve
the interests of the workers and the common good.
•Pope Leo XIII asserted that workers have the right to strike if working conditions pose a grave threat to the workers.
•The idea of unions flourished and ‘labor priests’ supported and encouraged the movement. The second encyclical,
Quadragesimo Anno, expanded the idea to include a vocational corporatist structure. This idea originates in fascism and
was not received widely, but the principle of subsidiarity was asserted, stating that decisions should be made at the
lowest level possible before seeking intervention from higher levels. This was again intended to maintain dignity and
prevent power from become too centrally concentrated. It remains a strong part of CST, indicating the norm for the
proper ordering of civil society.
•The formation of the International Labor Organization moves the ability of workers to organize from the local level to the
international level.
•The focus on the worker is broadened to the international arena.
•The priority of labor over capital is asserted as a needed correction to the economic order. A listing of four rights of labor
are defended by Pope John Paul II:
1. Right to suitable employment for all those capable of it
2. Right to just remuneration for the work done
3. Right to the organization of the labor process to respect the requirements of the person and his or
her life
4. Right to form unions.
•The assertion that economic rights are part of the body of human rights emerges in the tradition.
DidYouKnow...?
The CST principle of subsidiarity states that decision making should take place at the
lowest possible level in the social hierarchy commensurate with the pursuit of the
common good, before seeking intervention from higher levels.This is intended to
maintain dignity and prevent power from become too centrally concentrated. It remains
a strong part of CST, indicating the norm for the proper ordering of civil society.
5. ○○○○
5 / 7
○○○○○○○○○○○○○○○○○○○○○○○○○○○○○○○○○○○○○○○○○○○○○○○○○○○○○○○○○○○○○○○○○○○○○○○○○○○○○○○○○○○○○
DIGNITYOFWORK& RIGHTSOF WORKERS
QUESTIONS FOR REFLECTION AND DISCUSSION
1. What is the nature of the work you do? What gifts and talents of yours does it engage? Are there essential gifts
and talents that you possess that remain unused?
2. Would you define the work you do as your vocation? Why or why not?
3. As you look back over your family history, how has the kind of work done by members in your family changed
through the years? How has it changed for the men in the family, how has it changed for the women in the
family? Discuss the beneficial and detrimental aspects of this change.
4. How does the work you do uphold or promote your human dignity?
5. What trends have you observed over the course of your work history that might highlight the priority of labor over
capital? Have you seen or experienced situations where the opposite was true?
6. How would you describe the status of ‘the priority of labor over capital’today—locally and/or globally. Is there an
equal power balance today between labor and capital? Can you site specific examples or cases?
7. The idea of the spirituality of work is gaining lots of attention today in books and articles. How has this idea been
reflected in the Catholic tradition? How is it reflected in your life?
6. ○○○○
6 / 7
○○○○○○○○○○○○○○○○○○○○○○○○○○○○○○○○○○○○○○○○○○○○○○○○○○○○○○○○○○○○○○○○○○○○○○○○○○○○○○○○○○○○○
DIGNITYOFWORK& RIGHTSOF WORKERS
MORE FROM CST ON THE DIGNITY OF WORK AND THE RIGHTS OF WORKERS
If one wishes to define more clearly the ethical meaning of work, it is this truth that one must particularly keep in mind: Work
is a good thing for the human person—a good thing for his or her humanity—because through work the human person not
only transforms nature, adapting it to his or her own needs, but he or she also achieves fulfillment as a human being and
indeed in a sense becomes “more a human being.”
Laborem Exercens (On Human Work), #9
Work constitutes a foundation for the formation of family life, which is a natural right and something the human person is
called to . . . It must be remembered and affirmed that the family constitutes one of the most important terms of reference for
shaping the social and ethical order of human work . . . the family is simultaneously a community made possible by work and
the first school of work, within the home, for every person.
Laborem Exercens (On Human Work), #10
It is the respect for the objective rights of the worker—every kind of worker: manual or intellectual, industrial or agricultural,
etc.—that must constitute the adequate and fundamental criterion for shaping the whole economy, both on the level of the
individual society and state and within the whole of the world economic policy and of the systems of international relation-
ships that derive from it.
Laborem Exercens (On Human Work), #17
It should also be noted that the justice of a socioeconomic system and, in each case, its just functioning, deserve in the final
analysis to be evaluated by the way in which the human person’s work is properly remunerated in the system.
Laborem Exercens (On Human Work), #19
One method used by unions in pursuing the just rights of their members is the strike or work stoppage, as a kind of ultimatum
to the competent bodies, especially the employers. This method is recognized by Catholic social teaching as legitimate in the
proper conditions and within just limits.
Laborem Exercens (On Human Work), #20
The obligation to earn one’s bread by the sweat of one’s brow also presumes the right to do so. A society in which this right
is systematically denied, in which economic policies do not allow workers to reach satisfactory levels of employment, cannot
be justified from an ethical point of view, nor can that society attain social peace.
Centesimus Annus (One Hundred Years), #43
The human person fulfills himself or herself by using his or her intelligence and freedom. In so doing he or she utilizes the
things of this world as objects and instruments and makes them his or her own. The foundation of the right to private initia-
tive and ownership is to be found in this activity. By means of his or her work the human person commits himself or herself,
not only for his or her own sake but also for others and with others. Each person collaborates in the work of others and for
their good. The human person works in order to provide for the needs of his or her family, community, nation, and ultimately
all humanity.
Centesimus Annus (One Hundred Years), #43
The obvious truth is that in labor, especially wage labor, as in ownership, there is a social as well as a personal or individual
aspect to be considered. For unless human society forms a truly social and organic body; unless labor be protected in the
social and juridical order; unless the various forms of human endeavor, dependent one upon the other, are united in mutual
harmony and mutual support; unless, above all, intellect, capital and labor are brought together in a common effort, the human
person’s toil cannot produce due fruit. Hence, if the social and individual character of labor be overlooked, it can be neither
equitably appraised nor properly recompensed according to strict justice.
Quadragesimo Anno (Reconstruction of the Social Order), #69
7. ○○○○
7 / 7
○○○○○○○○○○○○○○○○○○○○○○○○○○○○○○○○○○○○○○○○○○○○○○○○○○○○○○○○○○○○○○○○○○○○○○○○○○○○○○○○○○○○○
DIGNITYOFWORK& RIGHTSOF WORKERS
SCRIPTURE PASSAGES FOR PRAYER AND REFLECTION:
Then God said: “Let us make humans in our image, after our likeness. Let them have dominion over the fish of the sea,
the birds of the air, and the cattle, and over all the wild animals and all the creatures that crawl on the ground.” God
created humans in God’s image; in the divine image God created them; male and female God created them. God blessed
them, saying: “Be fertile and multiply; fill the earth and subdue it. Have dominion over the fish of the sea, the birds of the
air, and all the living things that move on the earth.”
Genesis 1:26-28.
What advantage has the worker from his or her toil? I have considered the task which God has appointed for humans to
be busied about. God has made everything appropriate to its time, and has put the timeless into their hearts, without
humans ever discovering, from beginning to end, the work which God has done. I recognize that there is nothing better
than to be glad and to do well during life. For every human, moreover, to eat and drink and enjoy the fruit of all his or her
labor is a gift of God.
Eccles. 3:9-13
But the Lord said, “I have witnessed the affliction of my people in Egypt and have heard their cry of complaint against
their slave drivers, so I know well what they are suffering. Therefore I have come down to rescue them from the hands
of the Egyptians and lead them out of that land into a good and spacious land, a land flowing with milk and honey, the
country of the Canaanites, Hittites, Amorites, Perizzites, Hivites, and Jebusites. So indeed the cry of the Israelites has
reached me, and I have truly noted that the Egyptians are oppressing them. Come, now! I will send you to Pharaoh to lead
my people, the Israelites, out of Egypt.”
Exodus 3:7-10
To the man he said: “Because you listened to your wife and ate from the tree of which I had forbidden you to eat, cursed
be the ground because of you! In toil shall you eat its yield all the days of your life. Thorns and thistles shall it bring forth
to you, as you eat the plants of the field. By the sweat of your fact shall you get bread to eat, until you return to the
ground, from which you were taken; for you are dirt, and to dirt you shall return.”
Genesis 3:17-19
Your wealth has rotted away, your clothes have become moth-eaten, your gold and silver have corroded, and that corro-
sion will be a testimony against you; it will devour your flesh like a fire. You have stored up treasure for the last days.
Behold, the wages you withheld from the workers who harvested your fields are crying aloud, and the cries of the har-
vesters have reached the ears of the Lord of hosts.
James 5:2-4
Let your work be seen by your servants and your glory by their children; and may the gracious care of the Lord our God
be ours; prosper the work of our hands for us!
Psalm 90: 16-17
See also:
Mt 25:40, Mt 25: 26-28
Mt 16:19
Gn 1:26-28
Jn 8:31-32
Lk 10:29-37
-prepared by Katherine Feely, snd