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Catholic Social Teaching Russell Connors
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Catholic social teaching essay
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Recommended: Catholic Social Teaching Russell Connors
Oriana Ravenna
Mr. Laino
Religion, Period A
22 February 2018
Catholic Social Teaching Catholic Social Teaching is all about building a society where we can lives our lives and be as holy as possible amongst all the obstacles we face everyday (Catholic Bishops). There are so many aspects of the Catholic Social Teaching. Some of the key themes are, life and dignity of the human person, call to family, community, participation, rights and responsibilities, and option for the poor and vulnerable. Another few are the dignity of the work and rights of workers, solidarity, and care for God’s creation. As Catholics we run the risk of becoming a victim to the wrongdoings of society ( St. John Paul II, Church Document). We, as humans, need to make
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Life, both individual and social is a struggle for us all. It’s a struggle between good and evil (Catechism, 1707). Some other attacks are abortion, cloning, embryonic stem cell research and more (Catholic Bishops). Abortion is the termination of human life. Cloning is the copying of organism which can be done in a lab. These things go against the teaching of the importance of human life. We must solve all our issues as peacefully as possible. As people made by God, we have worth and value and the right to live a life following God’s word and message (Pennock, …show more content…
Catechism of the Catholic Church - Man: the image of God, www.vatican.va/archive/ccc_css/archive/catechism/p3s1c1a1.htm.
Dees, Jared The Religion Teacher Catholic Religious Education, 15 May 2017, www.thereligionteacher.com/commongood/. Deus caritas est (December 25, 2005) | BENEDICT XVI, w2.vatican.va/content/benedict-xvi/en/encyclicals/documents/hf_ben-xvi_enc_20051225_deus-caritas-est.html
“Marriage: The Issue.” Focus on the Family, 1 Sept. 2008, www.focusonthefamily.com/socialissues/marriage/marriage/marriage-issue
Pennock, Michael. Your life in Christ: foundations of Catholic morality. Ave Maria Press, 2008.
Redemptor Hominis (4 March 1979) | John Paul II, w2.vatican.va/content/john-paul-ii/en/encyclicals/documents/hf_jp-ii_enc_04031979_redemptor-hominis.html.
Seven themes of Catholic Social Teaching, www.usccb.org/beliefs-and-teachings/what-we- believe/catholic-social-teaching/seven-themes-of-catholic-social-teaching.cfm. Vatican,
The contemporary Church is so often a weak, ineffectual voice with an uncertain sound. It is so often the arch-supporter of the status quo. Far from being disturbed by the presence of the Church, the power structure of the average community is consoled by the Church's silent and often vocal sanction of things as they are.”
Saunders, William P. Straight Answers: Answers to 100 Questions about the Catholic Faith. Baltimore, MD: Cathedral Foundation, 1998. Print.
We are surrounded by challenges like abortions, poverty, and violence which all destroy the lives of people that were put here by God and were not able to live because of our choices. It is our responsibility to help and support people who fall into these categories. We should now defend human life and dignity, to make people practice justice and peace, and maintain family life and moral values.
US Catholic Church. Catechism of the Catholic Church. Complete Edition ed. N.p.: US. Catholic Church, n.d. Print.
Throughout my ongoing investigation of the interactions between religious values and social behavior, I have become thoroughly intrigued with the role of the institutional church in the realm of social commentary and criticism, as well as political activism. That there is a long standing concept within the church tradition relating to my curiosity is not terribly surprising after just an overview of the language that sociology theory has applied to religious bodies. The role of the church in relation to society is divided into two basic categories of action- that of the “priest,” and that of the “prophet.” (Download a PDF file of a pamphlet eslpaining the terminolgoy of "Priest & Prophet.") The former describes the conserving, nurturing actions of the church towards broader social structures, the latter, criticism and the call to move away from corruption towards righteousness. When acting as prophet in the most extreme sense, the church is considered to be in a time of, what is called, status confessionis - acknowledging a state of social injustice so abhorrent that the church must actively interject its influence into even the secular sphere and demand repentance and reform. Nazism and apartheid in South Africa are the two most often cited examples of church bodies acting in status confessionis (Schuurman 100).
Roles of the Catholic Church in Western civilization has been scrambled with the times past and development of Western society. Regardless of the fact that the West is no longer entirely Catholic, the Catholic tradition is still strong in Western countries. The church has been a very important foundation of public facilities like schooling, Western art, culture and philosophy; and influential player in religion. In many ways it has wanted to have an impact on Western approaches to pros and cons in numerous areas. It has over many periods of time, spread the teachings of Jesus within the Western World and remains a foundation of continuousness connecting recent Western culture to old Western culture.-
Bibliography · Moral Contemporary Issues · The Roman Catholic Tradition: Christian Lifestyles and Behaviour · CGP R.E Revision Guide · www.bbc.co.uk/religoin/ethics/sanctity-life/ · www.mariestopes.org.uk · www.lifeuk.org.uk · www.painsley.org.uk/re/signposts/gcseaqa
The concern for human rights is for the two-thirds of the people who live below the level of endurance but have the knowledge of the lack of social relations in the world of distributing goods. The poor is aware of their civil rights to take part in decisions that will affect their lives such as developing resources of places where they would live instead of having those resources used in the interest of the powerful nations of the world and multinational corporations. The right to life of these people is systematically denied in social systems. Liberation Theology is a direct approach in being freed from this structure. This is where people mediate on the Gospel in company with the poor and by the mandate of the Pastoral Constitution on the Church in the Modern World to help and work with the poor for their own liberation. This movement aroused the re-ordering of priorities for the structure of the church, which was visible in the Second Vatican Council’s Dogmatic Constitution on the church to where the people of the church are first priority rather than the hierarchy structure in serving needs. With this structural change, people are beginning to see the need to change and recognized the development of human beings and not on the rule of elite’s in the model of fathers over children. Self-representation is part of the process of the development of people.
Catholic Social Teaching (CST) is a set of principles on how we should go about our everyday lives. It is a collection of ideas that should be followed to live a just life; to live how God would want you to. The Council for Exceptional Children (CEC) is another set of principles that explain how we can ethically and competently respect all people and their needs. Both of these ideas are apparent in many schooling systems throughout America. CST and CEC are very similar, yet very different. Numerous concepts from both are evident in many private as well as public schools throughout the country.
In this essay I will identify the issues which brought about this papal encyclical in 1891, specifically the social conditions of people, resulting from industrialisation and the church’s Christological role in declaring human dignity in terms of God’s plan for mankind. I will set out the historical position in Britain in this late Victorian era within the context of European radical political upheaval, as part of the need for reform and a response from the Church. These issues will be compared with the encyclical one hundred years later, to analyse the development of policy in1891 and 1991 in terms of the church’s teaching, within the context of the wider social and political movements of the late twentieth century. I will determine that whilst John Paul II used the centenary in 1991 to publish Centesimus Annus and see it as a ‘re-wording’ of the original, it ultimately failed to take forward the radical change envisaged in Rerum Novarum, with limited exceptions.
The saying that “Absolute power corrupts absolutely” seems to fit some accounts of the Catholic Church in Latin America. Far away from the authority and watchful eye of the Vatican, atrocities in the name of the Church had taken place. Though I believe it was not the norm but the exception.
Education from the Church has initiated structural learning which brought a gradual end to the barbaric era (Dark Ages). The Church’s legacy gained them the medieval reputation of society and this has influenced the reputation of the Church today.
“The common outcry, which is justly made on behalf of human rights - for example, the right to health, to home, to work, to family, to culture - is false and illusory if the right to life, the most basic and fundamental right and the condition of all other personal rights is not defended with maximum determination.” -- Pope John Paul II
According to the Socialjustice.com (2014) website, a further feature of the Catholic provision, which affected the impact on social policy, was the overpowering character and the lack of the intellectual and theoretical base. Catholic religious co...
Modern Catholic social teachings trace its beginnings to the writings of Pope Leo XIII. His insight on Christian philosophy, politics and the social order and applies to teachings in current injustices in the economic order. Leo XIII’s teachings were also critical participation in the developments of modern social and economic life. He rooted his social ethics in the supreme value of the human person and added that all political and social structures need to respect and respond to this primary and moral claim of human dignity. While the Church and the political community are autonomous and independent of each other in their own fields, the Church is “at once the sign and the safeguard of the transcendental dimension of the human person”.