Catholicism's Developing Social Teaching
You have 286 highlighted passages
You have 171 notes
Last annotated on March 10, 2017
Catholicism’s Developing Social Teaching: Reflections on Rerum Novarum and Centesimus AnnusRead more at location 84
Note: Furono gli effetti della rivoluzione industriale a sollecitare le encicliche dove più è sviluppata la dottrina sociale della Chiesa, a partire dalla Rerum Novarum di Leone...... L'insegnamento delle Encicliche sociali è dinamico ed anche genrico: la Chiesa pur riconoscendosi una scarsa expertise sociologica ritiene che l'insegnamento etico abbia ripercussioni sull'organizzazione sociale.... Tesi del libro: la Centesimus Annus di GPII incarna un coraggioso sviluppo rispetto alla Dottrina Sociale della Tradizione. Senza rotture fa avanzare l'insegnamento della chiesa aggiornandolo col sapere più verificato delle dinamiche sociali... Qual è l'autorità del magistero ecclesiale? E che ruolo rivestono le Encicliche? Inutile negare che la CC si attribuisce un ruolo privilegiato nell'intuizione morale e religiosa che esercita attraverso il Papa e i Vescovi riuniti in assemblea. Lo spirito santo è all'origine di questo privilegio. Tuttavia ammette l'esistenza di taluni limiti a tale intuizione: fede e morale. Poi è ben vero che "morale" è termine vago destinato ad esaltare il ruolo dell'interprete... Infallibile vs Autorevole. Il secondo insegnamento costituisce il 90% del magistero. Il primo è sempre esercitato in modo solenne: ex cathedra o tramite Concilio Ecumenico... Encicliche sociali: 1) nn sono infallibili 2) nn attengono le competene ecclesiali. 3) discernere l'insegnamento morale da quello pratico... I rapporti tra Chiesa e Liberalismo sarebbero stati molto divrsi se l'incontro fosse stato con quello anglosassone... Se la Rerum orchestra una difesa della proprietà privata lo dobbiamo all'incombente minaccia della Rivoluzione sui possedimenti ecvlesiastici Edit
certain foundational moral teachings are expressed in these documents,Read more at location 95
much of what they address are matters of a contingent and prudential nature.Read more at location 95
expertise is in the area of faith and morals, not social policy,Read more at location 96
Church has always commented on the moral dimensions of economics, politics, culture, and social life.Read more at location 98
subject to development as social realties and our knowledge of them, change.Read more at location 100
In honor of the centenary of Pope Leo’s encyclical, Pope John Paul II declared 1991 a Year of Church Social Teaching and issued a ground-breaking new encyclical, Centesimus Annus (The Hundredth Year—in honor of the hundredth anniversary of Rerum Novarum).Read more at location 101
Centesimus Annus represents the continued development of the encyclical tradition,Read more at location 104
highlight particular, and frequently underestimated, developments in Catholic social teaching over the last century.Read more at location 107
My contention is that Centesimus Annus is a genuine and historical development of Catholic social teachingRead more at location 110
a significant deepening in thinking within Catholic social doctrine.Read more at location 113
footsteps of John Henry Cardinal Newman’s explanation of doctrinal development,Read more at location 114
I do not mean to assert that Centesimus Annus contradicts or altersRead more at location 115
rather, that Centesimus Annus marks a true development and fulfillment of this bodyRead more at location 116
world had seen changes that Pope Leo XIII could scarcely have glimpsedRead more at location 117
It is essential that the Church understand the economy properlyRead more at location 121
Therefore, my remarks have both theological and economic dimensions.Read more at location 123
What are the bounds of Church teaching? What is the authority of such teaching?Read more at location 131
privileged insight into matters of faith and morals.Read more at location 134
bishops, teaching in union with the pope on matters of faith and morals,Read more at location 135
privileged status for such teaching is due to an enduring gift of the Holy Spirit referred to as infallibilityRead more at location 136
A further distinction should be made between generally authoritative pronouncements by Church leaders and specifically infallible pronouncements.Read more at location 142
The majority of Church teaching is referred to as ordinary magisterium.Read more at location 144
Church teaching also may be exercised in a solemn or extraordinary manner,Read more at location 146
This is not to say that even an infallible pronouncement cannot be later developed and further refined, but it is to assert that the Church will not essentially contradictRead more at location 149
popes can be found in instruments such as encyclicals,3 apostolic letters, allocutions, and homilies.Read more at location 151
documents of the various Vatican secretariats and commissions, the teachings of bishops (either within their own dioceses or in national conferences), and the teaching of pastors to their parishioners and of catechists to those inquiring into Catholic belief.Read more at location 153
encyclicals—papal letters addressed to the whole of the CatholicRead more at location 156
as encyclicals, Rerum Novarum and Centesimus Annus make no general claim to infallibility as such. Second, the subject matter of the documents—economics and the social order—are not areas of Church expertise except in the sense of the Church’s ability to speak about their normative dimensions and implications.Read more at location 160
read the documents carefully and in context in order to discern where Pope Leo and Pope John Paul II claim to speak from the core of Church teaching, and where they are attempting to make a practical, prudent application of that core teaching to the day-to-day world.Read more at location 163
period of advanced learning and discovery, during which the cultural focus emphasized human reason,Read more at location 172
(1) a greater appreciation of human dignity and human freedom, (2) a desire to limit the negative aspects and unnecessary restrictions of government on human freedom, and (3) a focus on the rights of the human individual and the social order necessary to protect these rights.Read more at location 178
Yet freedom from authority was also one axiom upon which some forms of liberalism were based,Read more at location 181
the seething anti-clerical hatred generated by the French Revolution prompted the Church to be leery of liberal ideas.Read more at location 184
social thought in this area might have been very different had the Church encountered liberalism in its British,Read more at location 185
For many continental liberals, opposition to authority meant opposition to the dominant religious force: the Roman Catholic Church,Read more at location 187
The upheaval of the revolution sent shock waves through a ChurchRead more at location 189
the attack on the Church’s property, helped influence Pope Leo in his defense of private property in Rerum Novarum,Read more at location 191
This defense of private ownership would continue in papal teaching through the time of Centesimus Annus.Read more at location 194
Like liberalism, socialism also emerged in varying forms.Read more at location 197
Forms of socialism also attacked the authority and institution of the Church,Read more at location 200
liberalism and socialism. The Church had to navigate its way through this debate;Read more at location 202
An Analysis of Rerum NovarumRead more at location 204
Note: Tesi (sulla Rerum): condanna del socialismo per ambiguità antropologica e moderata apertura al liberalismo... Il creato è per l'umanità che lo valorizza con la sua opera. In qs processo gioca un ruolo di rilievo lo strumento della proprietà privata. Notevole la considerazione antropologica: tramite la p.p. l'uomo esprime la sua personalità. P.p. nn è un diritto astratto ma si lega all'anima dell'individuo... Gli uomini sono diversi e la loro diseguaglianza segue questo dato di partenza... Sui salari Leo invoca il principio della "giusta paga". Purtroppo nulla viene detto sul ruolo del mercato nella realizzazione del principio, cosicchè interpretazioni forzate si sono sentite sdoganate... Nella Rerum il concetto di giustizia è il classico: a ciascuno il suo (secondo i mrriti). Oggi la giustizia implica equità e quindi parità di trattamento. Ebbene, anche il liberalismo classico si rifà al concetto tradizionale di giustizia. La libertà resta allora centrale nel legittimare le pretese: amore e giustizia convivono. Amare il prossimo nn riguarda la giustizia ma la carità... Nella Rerum Leo si preoccupa di fissare obiettivi accennando di passaggio ai possibili strumenti. E anche quando invita all'intervento governativo è pronto a mettere dei limiti: sussidiarietà. La Chiesa teme di essere soppiantata dallo Stato Rerum: la librra contrattazione nn assicura il giusto salario. Qui Leo denuncia limiti nella comprensine del mercato e di come salari artificiali arrechino i loro danni: anche prezzi + alti colpiscono i lavoratori. Senza dire dei disoccupati.... L'obiettivo di Leo è di trasformare il lavoratore in mini-capitalista. L'intervento invocato servirebbe ad accumulare un capitale di partenza. Conclusione a tesi: la Chiesa nn propone una Terza Via tra socialismo e Liberalismo, si sforza invece di comprendere e dialogare con un liberalismo compatibile con i precetti morali che propone. GPII confermerebbe questa visione. Senza dire che l'ipotesi della Terza Via ridurrebbe ciò che è teologia in politica Edit
My thesis is that Pope Leo intended to steer the Church on a cautious path toward liberalism,Read more at location 208
Of primary importance for Pope Leo were the new and concrete social conditions for workers and their families.Read more at location 213
But Leo also had secondary concerns—namely, the condemnation of socialismRead more at location 215
it is no exaggeration to say that in Rerum Novarum Leo looks upon this offer with withering disdain.Read more at location 221
“is so unsuited for terminating the conflict that it actually injures the workers themselves”Read more at location 223
violates the right of people to direct their own lives and to improveRead more at location 224
God created the material world for the good of all,Read more at location 227
the right to property, while sacred, is not absolute.Read more at location 230
the common purpose of goods does not imply “indiscriminate ownership by all” but permits the allocation of private property to be “fixed by the industry of men and the institutions of peoples” (#14).Read more at location 231
rooted in a mode of natural law argument reminiscent of John Locke and Thomas Aquinas.Read more at location 233
Since man expands his mental energy and his bodily strength in procuring the goods of nature, by this very act he appropriates that part of physical nature to himself, which he has cultivated. On it he leaves impressed, as it were, a kind of image of his person, so that it must be altogether just that he should possess that part as his very own and that no one in any way should be permitted to violate his right (#15).Read more at location 235
Though the earth and all inferior creatures be common to all men, yet every man has a property in his own person; this, nobody has any right to but himself. The labor of his body and the work of his hands, we may say, are properly his. Whatsoever then he removes out of the state that nature hath provided and left it in, he hath mixed his labor with and joined to it something that is his own and thereby makes it his property.… It hath by this labor something annexed to it that excludes the common right of other men.7Read more at location 242
the right to private property is not merely some abstract theory; it is, rather, an extension of the rights that find their originRead more at location 247
asserting: “There are truly very great and very many natural differences among men.Read more at location 251
he expresses his concern that workers should be given what they are “justly due”Read more at location 259
He also warns against the use of what he calls “the arts of usury,”Read more at location 260
must be read within the context of his discussion of fraud and coercion.Read more at location 261
Had Leo a deeper grasp of the role of the market in setting interest rates,Read more at location 261
This reference should be read as a prudential rather than a fundamental moral assertion.Read more at location 263
