scholarly journals The Principles of Catholic Social Teaching: A Guide for Decision Making from Daily Clinical Encounters to National Policy-Making

2017 ◽  
Vol 84 (1) ◽  
pp. 10-22 ◽  
Author(s):  
Karen Shields Wright

Catholic social teaching (CST), a branch of moral theology, addresses contemporary issues within the political, economic, and cultural structures of society. The threefold cornerstone of CST contains the principles of human dignity, solidarity, and subsidiarity. It is the foundation on which to form our conscience in order to evaluate the framework of society and is the Catholic criteria for prudential judgment and direction in developing current policy-making. With knowledge of these social principles, in combination with our faith, we will be more armed and informed as to articulate the Catholic vision of reality, the truthful nature of the human person and society, to apply and integrate the social teachings in our everyday administrative and clinical encounters, and through the virtue of charity take action within the social, political, and economic spheres in which we have influence. Summary The Church's social encyclicals are a reflection upon the issues of the day using the light of faith and reason. They offer commentary on the ways to evaluate and address particular social problems—also using natural law principles—in the areas of politics, economics, and culture. Quotes were selected from the encyclicals that define and expand upon the primary principles for the purpose of representing them for study, reflection, and use in everyday personal and business encounters and decision making for healthcare professionals.

Author(s):  
V. Kuryliak

The article provides an overview of the social practices of the Seventh-day Adventist Church. The level of Adventist participation in educational, health, philanthropic and political activities is analyzed. It is determined that the educational activity of Adventists is based on the integration of Christian values into the educational process in order to educate a purposeful person who is able to serve God and society at a high level. Adventist medical and health activities are aimed at preventing physical illness, as it is believed that the disease is easier to prevent than to cure. Adventists practice charity through the officially established Adventist Relief and Development Agency, which believes that the Church’s assistance to society must meet not only the spiritual but also the physical needs of man. Adventist participation in politics is not approved, but it is not forbidden. This is due to the conflict and rivalry that arises in the political race, so it is desirable to use your talents in those areas that bring peace and good to society. It is stated that the central idea of the social teaching of the Seventh-day Adventist Church is the protection of freedom of conscience and the dignity of the human person. Thus, by putting the principles of social doctrine into practice, the Seventh-day Adventist church premises become the Church’s social laboratories, through which the faithful of this denomination achieve two goals. The first of them is aimed at spreading their own religious beliefs and teachings, and the second – following the example of Christ, who during his life on earth served the physical needs of society around him. As a result of the study, the document “Social Teaching of the Seventh-day Adventist Church in Ukraine” aims to implement the Church’s two goals: educational and charitable, the implementation of which allows the denomination to positively represent themselves in Ukrainian and world society.


2016 ◽  
Vol 10 (4) ◽  
pp. 415-442
Author(s):  
Clemens Sedmak

The article uses early Christian sources to identify three main features of a theological conception of ‘Hell’ (effacement, toxic silence, pointlessness); these three features can be reconstructed in Axel Honneth’s influential writings on Social Pathologies as key characteristics of pathological social conditions that undermine the possibility of a good life—Honneth can be understood to distinguish between pathologies of identity (effacement), pathologies of the social (toxic silence), and pathologies of reason (pointlessness). Catholic social teaching (cst) is presented as a response to these pathologies making use of a ‘therapeutic reading’ of cst documents. Catholic social teaching is presented as an exercise in political imagination developing a deep concept of the human person (against effacement and the pathology of identity), an understanding of the permeability between micro structured and macrostructures (against toxic silence and pathologies of the social), and the recognition of a normative order (against pathologies of reason).


Exchange ◽  
2015 ◽  
Vol 44 (4) ◽  
pp. 403-427 ◽  
Author(s):  
Jorge E. Castillo Guerra

This article searches for contributions provided by the social teaching of the Roman Catholic Church to avoid suffering and death under migrants, that, following Pope Francis, are provoked from a ‘culture of rejection’. From an interdisciplinary approach this article facilitates the assessment of mechanisms that generate these situations. It also focuses on the ethical and theological criteria of the Catholic social teaching to achieve a culture of encounter and acceptance of migrants and refugees.


1984 ◽  
Vol 37 (1) ◽  
pp. 65-79
Author(s):  
Miroslav Volf

Last year John Paul II published his encyclical, Laborem exercens (LE), and Roman Catholic social teaching was so much the richer for it. Only his illness prevented the encyclical from being published on the day of the ninetieth anniversary of the first encyclical on the question of work, Rerum novarum (1891), written by the great pope of the ‘social question’, Leo XIII. LE was intended to contribute to the ‘immortal fame of the encyclical, Rerum novarum’, as Pius XI said of his encyclical Quadragesimo anno (1931). This indicates a basic continuity of LE with the developments in Roman Catholic social teaching set in motion by Rerum novarum. In fact John Paul II explicitly states his intention to remain in organic connexion with these developments. And indeed, with respect to the content of the encyclical, one finds hardly anything fundamentally new.


2018 ◽  
Vol 8 (1) ◽  
Author(s):  
Anubha Taneja Mukherjee

Decision making is an inherently complicated procedure, which by its very nature requires the decision-maker to co-opt all the stakeholders concerned. The procedure of decision-making may vary from country to country, depending on its size, culture, history and special demographic circumstances. Around the world, key decision-makers include the executive, the legislature and the judiciary. While the distribution of powers between these three may vary in tandem with their relation to each other, their roles remain the same. While the legislature enacts laws for its citizens, the executive, popularly known as the government, implements these laws and while doing so promulgates policies that are in alignment with the said laws. Mostly, the executive is also authorised to promulgate some laws of its own. The judiciary, on the other hand, comes into the picture when there is a dispute with regard to such laws. It also steps in on its own at times. While settling such disputes, the judiciary also ends up setting what we know as precedents, which also become a part of the legal fabric of a society. In a nutshell, these three are the key decision makers in any country. As mentioned above, while making decisions, these authorities are mostly required to co-opt all the stakeholders concerned, thereby making decision making a consultative process. These stakeholders include think tanks, research bodies, media and most importantly the affected party. The reason for having such a consultative procedure in place is that the decision makers are not experts in every subject or issue that comes their way. For instance, when a need to promulgate a national policy on thalassemia presents itself to a certain government, whether it be owing to media reportage or representations from the civil society, the decision makers will look towards people considered to be the experts in the subject to come forward and be a part of the policy making. One could say that this sounds like an ideal situation where the government actually invites people concerned with thalassemia to come forward and share views about it for the purpose of policy making. It is, however, true! It is as true for India as it is for any developed country. What we must ensure then is that the government or the decision maker considers us, the patients, as the experts. While it does sound obvious that those impacted with the disorder would be the ones with the first-hand knowledge about the disorder, the very fact that there is a topic in this conference on the role of patients in decision making speaks volumes about the distance that remains to be covered by the patients of thalassemia as far as participation in decision-making is concerned. With the massive strides in the field of medical science and the unflinching support of organisations like Thalassemia International Federation (TIF), we have now reached the stage where we must step out of the victim mode and represent ourselves before the decision-makers, whether by forming Patients Advocacy Groups or otherwise. One may take cue from various associations around the world. Global HD Organisations are a good example. They are known to have got together to give patients a voice in clinical research. The most popular strategy for reaching out to the decision makers is to unite, engage, and partner both in private meetings and consultative fora like events, task forces and projects. “Unite, Engage & Partner” can therefore be the most successful mantra for engaging with the decision makers. Talking of examples of advocacy and participation by patients, while there are numerous examples in Europe and North America of the power of patient advocacy so much so that patients are on the same level as doctors when it comes to voicing opinions in policy making, TIF on an international level has created since 2009 the Expert Patients Programme, and is now moving forward in giving patients a voice through its educational platform. Recently, India also launched its first Thalassemia Patients Advocacy Group (PAG) in the august presence of the Deputy Chief Minister of the capital of the country. The India PAG has seven patients from the fields of law, psychology, education and IT. The Group is already involved with the government on the formulation of the National Thalassemia Policy. This is a great start and this should give enough and more encouragement to thalassemics across the world to UNITE, ENGAGE AND PARTNER in the process that impacts them the most – decision-making!


Author(s):  
Jesse Russell

This chapter details the rise and fall of perhaps the most unusual bloc within the neoconservative movement: the Catholic neoconservatives. It traces how Michael Novak's best seller The Spirit of Democratic Capitalism (1982) caused Catholic neoconservatives to shift American Catholic discussion of economics to a defense of “democratic capitalism” as the purest distillation of Catholic social teaching. This argument was reinforced when another Catholic neoconservative, George Weigel, seized the public image of John Paul II for political purposes with the publication of Weigel's biography Witness to Hope (1999). Once the neoconservatives were able to speak for conservative Catholicism in America, they rallied American Catholic celebrities to their positions on foreign interventionism, support for multinational corporations, and Jewish ultranationalism. Integral to this campaign was the success of Catholic neoconservatives in fashioning an American Catholic understanding of political philosophy, starting with the social teachings of St. Thomas Aquinas. In The Hemisphere of Liberty, Novak dwells on a statement made by the English Catholic classical liberal Lord Acton in order to present St. Thomas as the “First Whig.” This was part of an arduous effort to reconcile medieval political philosophy with the neoconservative understanding of Anglo-American liberalism.


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