This document discusses the key principles of Catholic Social Teaching including the Beatitudes, human dignity, community, rights and responsibilities, preference for the poor, solidarity, and care for creation. It provides biblical justification and context for each principle. For example, it explains that human dignity is a gift from God, not dependent on achievements. It discusses the dignity of work and how work should serve humanity, support families, and benefit the common good. It also addresses related topics like private property, subsidiarity, peace versus just war, and environmental stewardship. The overarching message is that all people are part of one human family and society should be structured to protect the dignity and rights of all, especially the most vulnerable.
This is a powerpoint presentation that discusses about the encyclical issued by Pope Paul VI called Populorum Progressio. This also includes the summary of the content of the encyclical.
This is a powerpoint presentation that discusses about the encyclical issued by Pope Paul VI called Populorum Progressio. This also includes the summary of the content of the encyclical.
A Biblical Mandate for Advocacy on corruption and povertyDion Forster
This presentation was presented at the African Biblical Leadership Forum (ABLI - see http://www.abliforum.org for details). I was invited to represent the campaign 'EXPOSED - Shining a light on corruption'. You can find out more about the campaign at http://www.exposed2013.com - you can find out more about my work at http://www.dionforster.com
The Role of Faith in Bringing About Peaceful Change: A conversation with the Rt. Rev. Meshack Mabuza, Anglican Bishop of Swaziland with the Diocese of Iowa, June 2010.
post a 250-word reply to each of two classmates threads.Major point.docxjolleybendicty
post a 250-word reply to each of two classmates' threads.Major points are supported with textbook citations (and scripture, if applicable). Points must be elaborated upon and key concepts must be demonstrated. Simply including a direct quote from the textbook will not earn full credit.
6 days ago
Anna Johnson
Forum 2, Module 3: Anna Johnson
Collapse
Top of Form
Forum 2, Module 3
Poverty is, without a doubt, one of the biggest and most widespread cultural problems in our society today. But poverty is no new problem...nor is it just a product of our tumultuous economy. Poverty can be seen in all times and places, and among all ages and races. Yet why is it that some people fall into poverty, while others within the same society do not? What are some social "triggers" that might lead a person into a life of poverty? And lastly, how can we, as individuals, change the trend of our culture?
Why do people find themselves in poverty?
There are many reasons why a person may find themselves in poverty. A person may be born into a poor family and thus, simply "inherit" a life of poverty; a person may be fired or laid off from a job and, despite their best efforts, fail to find another source of income; and, lastly, a person may simply be unable to work and make money--be it due illness or other health conditions (such as mental illness) that prevents them from doing so.
What are some of the cultural components that lead to a culture of poverty?
Although there are many personal reasons one might find themselves in poverty, the individual is not solely responsible for their financial situation. The society a person lives in, and the influences of that society and government they experience, both strongly impact an individual's personal situation. Some of the societal/cultural factors that contribute to the problem of poverty include national issues such as booms and busts, stagnant incomes, and a very high national debt (Henslin, 2014). Additionally, other factors such as a lack of governmental "encouragement" for people to find jobs (Welfare, Social Security, Unemployment Financial Assistance, etc.), and people that live in third world countries and experience constant devastation and destruction due to repeated natural disasters.
What other social issues can cause someone to find themselves in this situation?
As Henslin notes in
Social Problems: A Down-to-Earth Approach,
social class has a huge effect on whether or not someone experiences a life of poverty (Henslin, 2014). For example, an individual that is born into a poor family has a very large chance of living in poverty their entire life--simply because they do not know how to "break the cycle." Furthermore, many individuals suffer from severe mental and/or social impairments ans thus, find themselves in poverty due to their inability to function normally within society.
What can be done to improve this situation?
and
What should the role of the church and the family be in dealing with.
file:///Users/shibinsun/Downloads/rc_pc_justpeace_doc_20060526_compendio-dott-soc_en.html
This is our primary source for Catholic Social Teaching. You will use CST in
conjunction with the textbook for your final paper. You will find relevant material in
chapters 4, 6, and 7, though you certainly need not read the entirety of each
section.
Key Principles of Catholic Social Teaching
Link to the Compendium of the Social Doctrine of the Church
Link to the Compendium of the Social Doctrine of the Church: http://www.vatican.va/roman_curia/pontifical_councils/justpeace/documents/rc_pc_justpeace_doc_20060526_compendio-dott-soc_en.html
1
Four Permanent Principles
Constitute the central character of CST
Dignity of the human person
Foundation of all other principles and entire content of CST
Common Good
Subsidiarity
Solidarity
Reciprocal, complimentary, and interrelated
There are four “permanent principles,” or foundational principles which constitute the central character of Catholic Social Teaching. First is the dignity of the human person. This first principle serves as the foundation of all other principles as well as the entire content of CST. The other three principles are the common good, subsidiarity, and solidarity.
It is important to note that the four permanent principles exist in a unity. We are morally compelled to appreciate the importance of these principles and to articulate them in such a way that we recognize the reciprocity, interrelatedness, and complementarities inherent to their structure. In other words, remove one of these four and you no longer have CST.
2
Human Dignity
Foundation of Catholic Social Teaching
Human life is sacred; made in the image of God; inherent dignity of the person
A just society cannot be achieved without respect for the dignity of the human person
See Compendium, Chapter 3
The concept of human dignity is the foundation of Catholic Social Teaching, and its basis is the idea that humans are created in the image and likeness of god. Human dignity is inherent and immeasurable regardless of any contingent factor we can think of, meaning that each and every human life is considered sacred. This includes a radical equality before god regardless of who you are, where you come from, and any other considerations.
The concept of human dignity is similar to the UN’s Declaration of Human Rights. The main difference is in the justification or foundation of the principles. Whereas the UN Declaration attempts to build upon the work of John Locke and Immanuel Kant, Catholic Social Teaching is based on Catholic doctrine and dogma. The question could be raised, does it matter what the foundation is? Michael Ignatieff argues in “Reimagining a global ethic” that we need not necessarily agree on the metaphysical underpinnings of a moral code in order to agree on what practical action is required.
3
The Common Good, Community, and Participation
Humans are social
We have responsibilities to contribute to ...
Social Doctrine of the Catholic Church for Catechistsneilmcq
Contained here is an outline and brief presentation of the basic principles of the Social Doctrine of the Catholic Church. This is not a comprehensive course.
The Roman Empire A Historical Colossus.pdfkaushalkr1407
The Roman Empire, a vast and enduring power, stands as one of history's most remarkable civilizations, leaving an indelible imprint on the world. It emerged from the Roman Republic, transitioning into an imperial powerhouse under the leadership of Augustus Caesar in 27 BCE. This transformation marked the beginning of an era defined by unprecedented territorial expansion, architectural marvels, and profound cultural influence.
The empire's roots lie in the city of Rome, founded, according to legend, by Romulus in 753 BCE. Over centuries, Rome evolved from a small settlement to a formidable republic, characterized by a complex political system with elected officials and checks on power. However, internal strife, class conflicts, and military ambitions paved the way for the end of the Republic. Julius Caesar’s dictatorship and subsequent assassination in 44 BCE created a power vacuum, leading to a civil war. Octavian, later Augustus, emerged victorious, heralding the Roman Empire’s birth.
Under Augustus, the empire experienced the Pax Romana, a 200-year period of relative peace and stability. Augustus reformed the military, established efficient administrative systems, and initiated grand construction projects. The empire's borders expanded, encompassing territories from Britain to Egypt and from Spain to the Euphrates. Roman legions, renowned for their discipline and engineering prowess, secured and maintained these vast territories, building roads, fortifications, and cities that facilitated control and integration.
The Roman Empire’s society was hierarchical, with a rigid class system. At the top were the patricians, wealthy elites who held significant political power. Below them were the plebeians, free citizens with limited political influence, and the vast numbers of slaves who formed the backbone of the economy. The family unit was central, governed by the paterfamilias, the male head who held absolute authority.
Culturally, the Romans were eclectic, absorbing and adapting elements from the civilizations they encountered, particularly the Greeks. Roman art, literature, and philosophy reflected this synthesis, creating a rich cultural tapestry. Latin, the Roman language, became the lingua franca of the Western world, influencing numerous modern languages.
Roman architecture and engineering achievements were monumental. They perfected the arch, vault, and dome, constructing enduring structures like the Colosseum, Pantheon, and aqueducts. These engineering marvels not only showcased Roman ingenuity but also served practical purposes, from public entertainment to water supply.
Model Attribute Check Company Auto PropertyCeline George
In Odoo, the multi-company feature allows you to manage multiple companies within a single Odoo database instance. Each company can have its own configurations while still sharing common resources such as products, customers, and suppliers.
A Biblical Mandate for Advocacy on corruption and povertyDion Forster
This presentation was presented at the African Biblical Leadership Forum (ABLI - see http://www.abliforum.org for details). I was invited to represent the campaign 'EXPOSED - Shining a light on corruption'. You can find out more about the campaign at http://www.exposed2013.com - you can find out more about my work at http://www.dionforster.com
The Role of Faith in Bringing About Peaceful Change: A conversation with the Rt. Rev. Meshack Mabuza, Anglican Bishop of Swaziland with the Diocese of Iowa, June 2010.
post a 250-word reply to each of two classmates threads.Major point.docxjolleybendicty
post a 250-word reply to each of two classmates' threads.Major points are supported with textbook citations (and scripture, if applicable). Points must be elaborated upon and key concepts must be demonstrated. Simply including a direct quote from the textbook will not earn full credit.
6 days ago
Anna Johnson
Forum 2, Module 3: Anna Johnson
Collapse
Top of Form
Forum 2, Module 3
Poverty is, without a doubt, one of the biggest and most widespread cultural problems in our society today. But poverty is no new problem...nor is it just a product of our tumultuous economy. Poverty can be seen in all times and places, and among all ages and races. Yet why is it that some people fall into poverty, while others within the same society do not? What are some social "triggers" that might lead a person into a life of poverty? And lastly, how can we, as individuals, change the trend of our culture?
Why do people find themselves in poverty?
There are many reasons why a person may find themselves in poverty. A person may be born into a poor family and thus, simply "inherit" a life of poverty; a person may be fired or laid off from a job and, despite their best efforts, fail to find another source of income; and, lastly, a person may simply be unable to work and make money--be it due illness or other health conditions (such as mental illness) that prevents them from doing so.
What are some of the cultural components that lead to a culture of poverty?
Although there are many personal reasons one might find themselves in poverty, the individual is not solely responsible for their financial situation. The society a person lives in, and the influences of that society and government they experience, both strongly impact an individual's personal situation. Some of the societal/cultural factors that contribute to the problem of poverty include national issues such as booms and busts, stagnant incomes, and a very high national debt (Henslin, 2014). Additionally, other factors such as a lack of governmental "encouragement" for people to find jobs (Welfare, Social Security, Unemployment Financial Assistance, etc.), and people that live in third world countries and experience constant devastation and destruction due to repeated natural disasters.
What other social issues can cause someone to find themselves in this situation?
As Henslin notes in
Social Problems: A Down-to-Earth Approach,
social class has a huge effect on whether or not someone experiences a life of poverty (Henslin, 2014). For example, an individual that is born into a poor family has a very large chance of living in poverty their entire life--simply because they do not know how to "break the cycle." Furthermore, many individuals suffer from severe mental and/or social impairments ans thus, find themselves in poverty due to their inability to function normally within society.
What can be done to improve this situation?
and
What should the role of the church and the family be in dealing with.
file:///Users/shibinsun/Downloads/rc_pc_justpeace_doc_20060526_compendio-dott-soc_en.html
This is our primary source for Catholic Social Teaching. You will use CST in
conjunction with the textbook for your final paper. You will find relevant material in
chapters 4, 6, and 7, though you certainly need not read the entirety of each
section.
Key Principles of Catholic Social Teaching
Link to the Compendium of the Social Doctrine of the Church
Link to the Compendium of the Social Doctrine of the Church: http://www.vatican.va/roman_curia/pontifical_councils/justpeace/documents/rc_pc_justpeace_doc_20060526_compendio-dott-soc_en.html
1
Four Permanent Principles
Constitute the central character of CST
Dignity of the human person
Foundation of all other principles and entire content of CST
Common Good
Subsidiarity
Solidarity
Reciprocal, complimentary, and interrelated
There are four “permanent principles,” or foundational principles which constitute the central character of Catholic Social Teaching. First is the dignity of the human person. This first principle serves as the foundation of all other principles as well as the entire content of CST. The other three principles are the common good, subsidiarity, and solidarity.
It is important to note that the four permanent principles exist in a unity. We are morally compelled to appreciate the importance of these principles and to articulate them in such a way that we recognize the reciprocity, interrelatedness, and complementarities inherent to their structure. In other words, remove one of these four and you no longer have CST.
2
Human Dignity
Foundation of Catholic Social Teaching
Human life is sacred; made in the image of God; inherent dignity of the person
A just society cannot be achieved without respect for the dignity of the human person
See Compendium, Chapter 3
The concept of human dignity is the foundation of Catholic Social Teaching, and its basis is the idea that humans are created in the image and likeness of god. Human dignity is inherent and immeasurable regardless of any contingent factor we can think of, meaning that each and every human life is considered sacred. This includes a radical equality before god regardless of who you are, where you come from, and any other considerations.
The concept of human dignity is similar to the UN’s Declaration of Human Rights. The main difference is in the justification or foundation of the principles. Whereas the UN Declaration attempts to build upon the work of John Locke and Immanuel Kant, Catholic Social Teaching is based on Catholic doctrine and dogma. The question could be raised, does it matter what the foundation is? Michael Ignatieff argues in “Reimagining a global ethic” that we need not necessarily agree on the metaphysical underpinnings of a moral code in order to agree on what practical action is required.
3
The Common Good, Community, and Participation
Humans are social
We have responsibilities to contribute to ...
Social Doctrine of the Catholic Church for Catechistsneilmcq
Contained here is an outline and brief presentation of the basic principles of the Social Doctrine of the Catholic Church. This is not a comprehensive course.
The Roman Empire A Historical Colossus.pdfkaushalkr1407
The Roman Empire, a vast and enduring power, stands as one of history's most remarkable civilizations, leaving an indelible imprint on the world. It emerged from the Roman Republic, transitioning into an imperial powerhouse under the leadership of Augustus Caesar in 27 BCE. This transformation marked the beginning of an era defined by unprecedented territorial expansion, architectural marvels, and profound cultural influence.
The empire's roots lie in the city of Rome, founded, according to legend, by Romulus in 753 BCE. Over centuries, Rome evolved from a small settlement to a formidable republic, characterized by a complex political system with elected officials and checks on power. However, internal strife, class conflicts, and military ambitions paved the way for the end of the Republic. Julius Caesar’s dictatorship and subsequent assassination in 44 BCE created a power vacuum, leading to a civil war. Octavian, later Augustus, emerged victorious, heralding the Roman Empire’s birth.
Under Augustus, the empire experienced the Pax Romana, a 200-year period of relative peace and stability. Augustus reformed the military, established efficient administrative systems, and initiated grand construction projects. The empire's borders expanded, encompassing territories from Britain to Egypt and from Spain to the Euphrates. Roman legions, renowned for their discipline and engineering prowess, secured and maintained these vast territories, building roads, fortifications, and cities that facilitated control and integration.
The Roman Empire’s society was hierarchical, with a rigid class system. At the top were the patricians, wealthy elites who held significant political power. Below them were the plebeians, free citizens with limited political influence, and the vast numbers of slaves who formed the backbone of the economy. The family unit was central, governed by the paterfamilias, the male head who held absolute authority.
Culturally, the Romans were eclectic, absorbing and adapting elements from the civilizations they encountered, particularly the Greeks. Roman art, literature, and philosophy reflected this synthesis, creating a rich cultural tapestry. Latin, the Roman language, became the lingua franca of the Western world, influencing numerous modern languages.
Roman architecture and engineering achievements were monumental. They perfected the arch, vault, and dome, constructing enduring structures like the Colosseum, Pantheon, and aqueducts. These engineering marvels not only showcased Roman ingenuity but also served practical purposes, from public entertainment to water supply.
Model Attribute Check Company Auto PropertyCeline George
In Odoo, the multi-company feature allows you to manage multiple companies within a single Odoo database instance. Each company can have its own configurations while still sharing common resources such as products, customers, and suppliers.
2024.06.01 Introducing a competency framework for languag learning materials ...Sandy Millin
http://sandymillin.wordpress.com/iateflwebinar2024
Published classroom materials form the basis of syllabuses, drive teacher professional development, and have a potentially huge influence on learners, teachers and education systems. All teachers also create their own materials, whether a few sentences on a blackboard, a highly-structured fully-realised online course, or anything in between. Despite this, the knowledge and skills needed to create effective language learning materials are rarely part of teacher training, and are mostly learnt by trial and error.
Knowledge and skills frameworks, generally called competency frameworks, for ELT teachers, trainers and managers have existed for a few years now. However, until I created one for my MA dissertation, there wasn’t one drawing together what we need to know and do to be able to effectively produce language learning materials.
This webinar will introduce you to my framework, highlighting the key competencies I identified from my research. It will also show how anybody involved in language teaching (any language, not just English!), teacher training, managing schools or developing language learning materials can benefit from using the framework.
Read| The latest issue of The Challenger is here! We are thrilled to announce that our school paper has qualified for the NATIONAL SCHOOLS PRESS CONFERENCE (NSPC) 2024. Thank you for your unwavering support and trust. Dive into the stories that made us stand out!
How to Make a Field invisible in Odoo 17Celine George
It is possible to hide or invisible some fields in odoo. Commonly using “invisible” attribute in the field definition to invisible the fields. This slide will show how to make a field invisible in odoo 17.
Embracing GenAI - A Strategic ImperativePeter Windle
Artificial Intelligence (AI) technologies such as Generative AI, Image Generators and Large Language Models have had a dramatic impact on teaching, learning and assessment over the past 18 months. The most immediate threat AI posed was to Academic Integrity with Higher Education Institutes (HEIs) focusing their efforts on combating the use of GenAI in assessment. Guidelines were developed for staff and students, policies put in place too. Innovative educators have forged paths in the use of Generative AI for teaching, learning and assessments leading to pockets of transformation springing up across HEIs, often with little or no top-down guidance, support or direction.
This Gasta posits a strategic approach to integrating AI into HEIs to prepare staff, students and the curriculum for an evolving world and workplace. We will highlight the advantages of working with these technologies beyond the realm of teaching, learning and assessment by considering prompt engineering skills, industry impact, curriculum changes, and the need for staff upskilling. In contrast, not engaging strategically with Generative AI poses risks, including falling behind peers, missed opportunities and failing to ensure our graduates remain employable. The rapid evolution of AI technologies necessitates a proactive and strategic approach if we are to remain relevant.
Welcome to TechSoup New Member Orientation and Q&A (May 2024).pdfTechSoup
In this webinar you will learn how your organization can access TechSoup's wide variety of product discount and donation programs. From hardware to software, we'll give you a tour of the tools available to help your nonprofit with productivity, collaboration, financial management, donor tracking, security, and more.
Macroeconomics- Movie Location
This will be used as part of your Personal Professional Portfolio once graded.
Objective:
Prepare a presentation or a paper using research, basic comparative analysis, data organization and application of economic information. You will make an informed assessment of an economic climate outside of the United States to accomplish an entertainment industry objective.
A Strategic Approach: GenAI in EducationPeter Windle
Artificial Intelligence (AI) technologies such as Generative AI, Image Generators and Large Language Models have had a dramatic impact on teaching, learning and assessment over the past 18 months. The most immediate threat AI posed was to Academic Integrity with Higher Education Institutes (HEIs) focusing their efforts on combating the use of GenAI in assessment. Guidelines were developed for staff and students, policies put in place too. Innovative educators have forged paths in the use of Generative AI for teaching, learning and assessments leading to pockets of transformation springing up across HEIs, often with little or no top-down guidance, support or direction.
This Gasta posits a strategic approach to integrating AI into HEIs to prepare staff, students and the curriculum for an evolving world and workplace. We will highlight the advantages of working with these technologies beyond the realm of teaching, learning and assessment by considering prompt engineering skills, industry impact, curriculum changes, and the need for staff upskilling. In contrast, not engaging strategically with Generative AI poses risks, including falling behind peers, missed opportunities and failing to ensure our graduates remain employable. The rapid evolution of AI technologies necessitates a proactive and strategic approach if we are to remain relevant.
4. The text of St. Matthew runs as follows:
•Blessed are the poor in spirit: for theirs is the kingdom of heaven. (Verse 3)
•Blessed are the meek: for they shall possess the land. (Verse 4)
•Blessed are they who mourn: for they shall be comforted. (Verse 5)
•Blessed are they that hunger and thirst after justice: for they shall have their fill.
(Verse 6)
•Blessed are the merciful: for they shall obtain mercy. (Verse 7)
•Blessed are the clean of heart: for they shall see God. (Verse 8)
•Blessed are the peacemakers: for they shall be called the children of God. (Verse 9)
•Blessed are they that suffer persecution for justice' sake, for theirs is the
kingdom of heaven. (Verse 10)
5.
6. 1. Human Dignity
2. The Dignity of Work
3. Community
4. Rights and Responsibility
5. Option for the Poor
6. Solidarity
7. Care for Creation
7.
8. • Humans were created from the ‘breath of God’ – Immortal
• In the image of God – God is intellect, word, spirit and freedom
• With the freedom of will and choice – limits – must trust and love God. (CCC
396)
• Good – imitate God’s goodness “No one is good but God alone “ (Mk 10:18)
• Social and loving – co-operate to achieve our common good, justice and
respect
• Rational beings acting on a well formed conscience
• Sexual – be fruitful and multiply
• Powerful – with God rule over the world
• Under God’s dominion – obedience, dependent on our Creator
• God will bring us to a climax in Himself – to fulfil our destiny
1. The Dignity of the Human Person
9. Human dignity is the
result of human
existence. It is not
earned by achievements
or bestowed by any
authorities other than
God.
It is not dependent on
race, creed, colour,
economic class, political
power, social status,
culture, personal
abilities, gender, sexual
orientation or any other
dimensions...
10. There is a unique and
sacred worth that is
present in each person
simply because she or he
exists.
Pope Paul VI
Populorum Progresio
11. To develop as Authentic
Human Beings we must:
1. Develop and use our skills and gifts for the service of the common good.
2. Show our love for God through our love of neighbour.
3. Love of neighbour is an absolute demand for justice. To promote justice is
to transform structures which block love...establish structures of justice
that support and liberate all peoples.
12. 2. The Dignity of Work
Three purposes of
work.
1. Serve the worker’s
humanity
2. Support their family
life.
3. increase the common
good of the human
community
Priority of Labour over Capital
Any business that does not enhance it’s
workers and serve the common good, is a
MORAL FAILURE.
13.
14. Human form
of capital!
“outside God’s
Plan”.
27 million slaves exist in
our world today.
Go behind the facade in
any major town or city in
the world today and you are
likely to find a thriving
commerce in human
beings.
17. The Common Good
The total of all those conditions
of social living – economic,
political, sociological and
cultural – which make it
possible for women and men
readily and fully to achieve the
perfection of their humanity.
3. The Person in Community
18. THE COMMON GOOD
This is a key Catholic concept.
It is basically the idea that
society as whole should benefit
form economic and social
activity.
So for Catholics the private
pursuit of personal gain at the
expense of others transgresses
the common good.
Ideally, all should benefit from
economic and social activities
performed by individuals.
Implicit in the notion of the
common good is the idea that
we find our dignity in
communion with others rather
than as an isolated individual
or a member of a closed and
limited group.
The common good extends
beyond the boundaries of the
nation state to the whole
human community.
19. Structure of Sin:
Obstruct authentic
development and obscure the
universal common good
Type 1.
Thirst for Power.
23. 4. Rights and Responsibilities
Human Rights.
These include basic
economic, social, and
cultural rights such as
the rights to life,
food, clothing,
shelter, health care,
education, work or
employment with a
just and sufficient
wage , and leisure –
all the basic human
needs.
Including civil and
political
rights...freedom of
speech, religion,
association,
migration and
participation in
society
Yet along with
rights comes
responsibilities.
Catholic social
teaching rejects
the situation in
which
individuals
demand their
rights but give
nothing back.
Rights and
responsibilities
are two sides of
the same coin.
25. Private Property.
Everyone has a right to private property... Property is important for
human development...
Catholic social tradition, private property is not an absolute right!
No one has the right to accumulate more private property than he or
she needs while others on the planet lack the very basics for survival
and development.
26. Resisting Market
Idolatry
Catholicism believes
in the principle of
fair wages and rejects
the idea that the
market should be the
sole determinant of
prices and wages in
all cases.
However, it realizes
that markets have an
important role, but
that they are not to
be idolised.
They may need
political moderation.
27. Subsidiarity.
“A two-edged sword”
SIDE ONE
It is wrong for higher levels of social
organisation or government to do
for individuals and groups what they
can accomplish by their own
initiative and hard work. From the
“bottom-up”.
SIDE TWO
What individuals and local organisations cannot
do for themselves to secure the common good
must be done by higher forms of social
organisation or government. From the “top-down”.
28. The Poor
The people most
forgotten, exploited
and marginalised in
society
As the gap grows
between the wealthy and
those in poverty, social
unrest is inevitable,
leading far too often to
the violent conflict of
crime, terrorism, or war.
5. Option
for Those in
Poverty
29. Biblical Justice
Today there is an
inescapable duty to make
ourselves the neighbour
of every man, no matter
who he is, and if we meet
him, to come to his aid in
a positive way, whether he
is an aged person
abandoned by all, a
foreign worker despised
without reason, a
refugee, an illegitimate
child wrongly suffering
for a sin he did not
commit, or a starving
human being who
awakens our conscience
by calling to mind the
words of Christ
(Mt. 25:40).
30. A key biblical theme found in
prophets such as Amos and
Isaiah is the care of the poor.
This means that poverty in a
society is an affront and
therefore society should rectify
it by making positive
programmes to alleviate it.
These may be performed by
state or by charities.
Catholicism values the state,
but does not idolise it.
Sydney
46. 6. Solidarity
We all belong to the one human family under God
As such we have mutual obligations to promote the rights and
development of all people.
The rich nations have responsibilities towards the poor
nations
47. Pacifism vs Just War
Old Testament – “ Warrior God”
New Testament – Jesus proclaimed the Reign
of God’s love and peace.
JUST WAR
• Just cause
• Last resort
• Probability of success
• Proportionality
HOW TO WAGE WAR
1. Proportionality in level of aggression
2. Immunity for non-combatants and non-
military targets
CHURCH
“ War is the most
barbarous and least
effective way of
resolving conflicts.”
48. Peace is the fruit of
justice and is
dependent upon
solidarity and right
order among
humans and
among nations
“Blessed are the
peacemakers, for
they shall be
called sons of
God”. Matt 5:9
49. 7. Care for Creation
People are to respect and share the resource of the earth, since we
are all part of the community of creation.
50. There is a need for a unified
moral vision, a global ethic,
and global solidarity in
addressing ecological
problems
Chemical pollution is a serious danger
to global development
51. The varieties of crime are numerous:
• all offenses against life itself, such as murder, genocide,
abortion, euthanasia and wilful suicide;
• all violations of the integrity of the human person, such as
mutilation, physical and mental torture, undue psychological
pressures;
• all offenses against human dignity, such as subhuman living
conditions, arbitrary imprisionment, deportation, slavery,
prostitution, the selling of women and children, degrading
working conditions where men are treated as mere tools for
profit rather than free and responsible persons:
• all these and the like are criminal: they poison civilization;
and they debase the perpetrators more than the victims and
militate against the honor of the creator.
Gaudium et spes, no. 27
52. Civilization of Love
"Only a humanity in which there reigns the ‘civilization of love'
will be able to enjoy authentic and lasting peace" Pope John Paul II
Begin by explaining Commutative Justice – between individuals – as in a one-to-one contract.
Then introduce the concept of society – Distributive and Contributive Justice. Each involves the more complex and less obvious set of relationships and structures that make up society.
Distributive justice – how the benefits and burdens of society are distributed.
Examples – tax burdens, social security benefits, FHA loans
Contributive justice – our duty to contribute to the common good.
Examples – voting, paying taxes, etc.
The theme of special care and love for the poor is one that is central to the biblical notion of justice. The Hebrew Scriptures emphasized that God expects those who are faithful to the covenant to pay special attention to the "widows, orphans, and aliens." Indeed, the treatment of the poor is one of the bottom-line tests of the people's faith in Yahweh. In the New Testament, Jesus recalls and carries on this theme. In the Beatitudes, in the story of the last judgment (Mt 25), and in the whole of Jesus' life and teaching, it is unmistakably clear that those who seek to follow the way of Jesus must care for the poor in a special way.
In contemporary times the Church has adopted the phrase "option for the poor" to describe this moral principle. John Paul II has spoken of this special obligation to the poor as "a preferential, but not exclusive, love of the poor. He has describe this preferential love as a "call to have a special openness with the small and the weak, those that suffer and weep, those that are humiliated and left on the margin of society, so as to help them win their dignity as human persons and children of God" (Pope John Paul II, "Address to Bishops of Brazil," Origin, July 31, 1980 p. 35.)
It is important to note that the word "option" here implies a special preference for the poor and the weak, but it is not intended to be a theme that is, in any way, divisive. It does not mean that one should opt for the poor and against those who are not poor. The U.S. bishops make this point in their pastoral letter on the economy when they write:
The primary purpose of this special commitment to the poor is to enable them to become active participants in the life of society. It is to enable all persons to share in and contribute to the common good. The "option for the poor," therefore, is not an adversarial slogan that pits one group or class against another. Rather it states that the deprivation and powerlessness of the poor wounds the whole community. (National Conference of Catholic Bishops, Economic Justice for All: Catholic Social Teaching and the U.S. Economy, Washington, DC: USCC, 1986, #88.)
While this moral theme obviously has strong implications for one's individual actions and one's personal life, it also has great importance at a social and structural level. The bishops' pastoral letter is emphatic on this point. They declare that, "As individuals and as a nation, we are called to make a fundamental 'option for the poor'. The obligation to evaluate social and economic activity from the viewpoint of the poor and the powerless arises from the radical command to love one's neighbor as one's self. Those who are marginalized and whose rights are denied have privileged claims if society is to provide justice for all." (National Conference of Catholic Bishops, Economic Justice for All: Catholic Social Teaching and the U.S. Economy, Washington, DC: USCC, 1986, #87.)
The "preference" or "option" for the poor, then, gives Catholics a certain angle of vision, a way of looking at society that has a bias in favor of the weak and powerless. It is a perspective that examines personal decisions, policies of private and public bodies, and power relationships in terms of their effects on the poor - those who lack the minimum necessities of nutrition, housing, education, and health care.
This moral principle is closely tied to the values of human dignity and community. In light of the social nature of the person, Catholics believe that human dignity can only be fully realized in community. A healthy community, in turn, can be achieved only if its members give special attention to those with special needs, to those who are poor and on the margins of society. Just as a family with a handicapped child cannot function in a healthy and mature way unless its members give special attention to that child, so a society cannot function well unless the poor get special attention. And just like the family with a handicapped child, if the members follow this principle, the beneficiaries are not only the handicapped and the needy, but everyone. All members of the family or the society are better off. It follows, then, that the "option for the poor" is an essential part of society's effort to achieve the common good.
