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The role of the church in the modern society
The church and its influence
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Catholic social thought has provided a criteria for judgment and actions, as a means for creating a society where people can flourish. The common good principles are always anchored in the infinite dignity of every being within the society. There is an implementation of positive moral obligations, so that all can have the social conditions to reach their fulfillment. Rather than focusing on what a person should not do, the common good doctrine addresses the individual’s duty to do good and promote justice. Thus, it orients human action in politics, economics, and law, indeed, in all aspects of life. The common good applies to the social systems, institutions, and environments on which we all depend to work in a manner that benefits all people. …show more content…
The Catholic church describes it as the “good of all people and of the whole person,” displaying the necessity for participation from each member. The common good can essentially be interpreted aggregatively, because a member of society could only reach full flourishing to the extent that every other member does. Because the responsibility over the common good falls on all members, each is expected to contribute according to his possibility and no one is exempt. Consequently, everyone is supposed to seek the good of others as one’s own good. This idea therefore differs from that of pursuing the ‘greatest good for the greatest number,’ with which this can be confused, because the pursuit of the common good entrusts care for the greatest good of all persons. This is based on the belief that if anyone is deprived of what is essential, then the common good has been betrayed. Furthering this notion, the common good also provides a balance against too strong an individualism by emphasizing the social aspect of the person. Individuals thereby base decisions and actions on the collective wellbeing of the society, rather than self-serving morality. The human person cannot find fulfillment in himself, that is, apart from the fact that he exists with others and for
St. Thomas concludes this section by reiterating a foundational component of Catholicism, namely, that man’s ultimate happiness is not to be found in an earthly city, but transcends the political community. This prudential doctrine clarifies and concretizes the positive and substantial, albeit limited, aim of the ruler, since “if this end could be attained by the power of human nature, then it would be necessary that the office of a king would have to include the direction of men to it. We are supposing that he is called king, to whom the supreme power of governing in human affairs is entrusted.” Man’s supernatural end is incapable of being fully actualized in this life; it can only be brought about by divine government and the outpouring of grace, which properly belongs to the ministry of the Catholic Church and its priests. In light of this integration and crucial distinction between the intrinsic and extrinsic finality of the polis, articulating the precise content of the common good and man’s ultimate happiness beyond this life, St. Thomas can provide concrete guidance for how the king can inculcate genuine virtue in his subjects.
The Responsibility of a Catholic Citizen in a Free Society Before we start to talk about our responsibilities, we should be grateful that we are able to practice our own faith and we can stand up for our religion and speak up about it. We are here to be an example for the rest of the people out there who do not know any better and are falling in their lives. It is our responsibility to help them. We also have responsibilities of our own - respecting the authority of both the church and government, evangelizing and spreading the word, donating time and money to church and those in need, tolerance and many more. 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.
Despite the tradition of following religion to a tee, there are some blatant disregarding’s for Catholicism’s teachings. Catholocism teaches to love all, but the citizens equate love with honor. “Honor is love” is said by the narrators mother (97). It is this belief that allows people to justify wrongful actions.
This particular encyclical by Pope Leo XIII warns of one of the greatest social problems of the late 1800's and of today - the neglect in which Christian virtues are observed. Two very distinct and opposite parts encompass mankind. The first represents truth and virtue, (God's earthly kingdom) the other represents all things against virtue and truth (the kingdom of Satan). Since the beginning of Creation, these two parts have been in conflict.
But with that said, some positive social changes have come about from the introduction of Catholicism to Latin America. In its true form, the church has been a source of basic human rights for the people. The church would often oppose the government’s unjust treatment of the people, who otherwise had no other representation. The church also formed a society to encourage cooperation with each other to develop a better civilization. The church would also provide a foundation for education, health care, skills for building and farming. The Catholic Church has played such a major role in the shaping of Latin American culture, that it cannot be separated from it.
The greater good is the idea that something is beneficial to the population at large, which employs a belief in the common interest of
Human nature, being created by God, is in itself good for “God has made all things exceedingly good” (VII, 18). The goodness in human nature is evident in the morals and beliefs of human beings. Despite the difference in culture, man has set for one another a standard of moral expectations. C. S. Lewis in Mere Chr...
Jean- Jacques Rousseau’s The Social Contract introduces the concept of what is commonly referred to as the common good. The common good is described as the end result that benefits the most people within a state or society. To be fully achieved as a collective unit, the common good must be agreed upon according to another political term: the general will. The general will is the desire of all the members in the state, which is put in place for the good of the society. The authenticity of the general will is then protected through jurisdictive laws that are put into place by the sovereign. Rousseau states that the general will is the will of all people, and it is the best choice for a state, only
This “relationship” previously stated is the basis for the second key theme of Catholic Social Teaching. “The Catholic social encyclicals teach that to be human is to experience not only rights but also obligations to others” (Massaro, p.84). A strong advocate for solidarity, Pope John Paul II stated “To be human is to be a social being, one whose very life is and should be bound up with those in close proximity and even distant strangers (Massaro, p.84). Solidarity exists when individuals are contributing towards a common good, which is simply a goal in life that is held above the private benefits of those individuals. Catholic Social Teaching states that when the individuals of today make sacrifices for the common good of a ...
One of the central developments was to establish what principles is shared by people of different faiths, as Christianity is not completely universal nor necessarily natural in all of its principles set forth. Grotius took part in initiating this development as he denounced the notion of universal Christianity, and suggested a better degree of validity would be possible under a less biased set of moral principle (Coleman, pg. 67). This development was found to be what is most “reasonable” for mankind by modern theorists such as John Finnis, yet branching from the notions set forth by prior theorists. Finnis’ theory operates in the absence of a divine figure, yet still holds a universal standard of what is “good.” This reasonable notion is further evaluated as moral principles are naturally embedded into human beings, and a particular system such as religion is not necessary to reflect such (Coleman, pg.
Catholic Social Teachings, also known as Catholic Social Justice, and virtue ethics share a common ground within their beliefs. Although one pertains to Christianity and the other to Catholicism, they both contain similar rules to live by. The rules of Catholic Social Teachings (CST) and virtue ethics can also be related to those of people with no faith. I believe that this is held to be true because all people have a quota, or certain goal, that they wish to accomplish during their lifetime. Thus, there must be a path, containing these rules that lead every individual on the right way towards their end goal. The points where these paths cross is where CST, virtue ethics, and people with no faith, all come together and share a step in their
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”.
Our human nature, how the social-norms, and forces of culture and religion can bring people together for cooperative success or can divide people for persecution and suffering. No other religion is this more true for then Catholicism. A religion so powerful that it is currently one of the largest financial powers in the world. The Catholic Church is one of the oldest continuous religious institutions in the world and has played a prominent role in the history of Western civilization.
“All of morals comes down to the virtues.” (Keenan, 142) Keenan asserts that these virtues are the cardinal virtues, consisting of courage, temperance, justice, and prudence, and date back to Aristotle in Ancient Greece. The word cardinal is derived from the root, cardo, meaning hinge. Simply stated, the Christian moral life hinges on the cardinal virtues. Keenan suggests an updating of the cardinal virtues to become justice, fidelity, self-care, and prudence. He provides reasoning for the new virtue list. He defines each virtue with its social implications. For example, individuals should seek to set up society with equal justice for all persons. These descriptions help the Christian understand when the virtues are best applicable to self and/or others. Thomas Aquinas adds three theological virtues to the mix: faith, hope, and charity. Familiar from the thirteenth chapter of I Corinthians, these virtues seek to help Christian theologians through the ages maintain the integrity of the Gospel and continue to make it relevant in the modern world. Keenan recounts Bernard of Clairvaux’s beliefs that cultivating the virtues is a way to assimilate with the humanity of Jesus. (Keenan, 136) According to Aquinas, “Every human action is a moral action.” (Keenan, 142) The purpose of the virtues is to guide Christians, and when the Christian studies and applies the virtues to his life, his actions will demonstrate morality. The Bible heralds in Proverbs 3:32, “Devious people are detestable to the Lord, but the virtuous are his close