Three Theses for a Catholic Vision of Economic Life

2018 ◽  
Author(s):  
Matthew A. Shadle
Keyword(s):  
Institutional Economics ◽  
Critical Realism ◽  
Economic Life ◽  
Social Teaching ◽  
Local Practices ◽  
The Social ◽  
The World ◽  
History Of ◽  
Social Tradition ◽  
The Church

This chapter introduces three theses that guide the subsequent chapters’ history of Catholic social teaching on the economy. The first is that the church needs a “theology of interruption” to respond adequately to the condition of postmodernity. The church must neither reject the world nor fully embrace it but, rather, live out the distinctive Christian narrative in the world while remaining open to God’s presence in the Other. The second thesis is that running through the church’s social teaching is an organicist communitarianism that sees local communities and associations as a central part of social and economic life. The third thesis is that critical realism and institutional economics are two perspectives from the social sciences that can help the Catholic social tradition understand how local practices are connected to broader social structures and institutions.

Interrupting Capitalism

2018 ◽  
Author(s):  
Matthew A. Shadle
Keyword(s):  
Global Economy ◽  
Institutional Economics ◽  
Critical Realism ◽  
Economic Life ◽  
Social Teaching ◽  
Catholic Social Thought ◽  
Vatican Council ◽  
Social Tradition ◽  
God's Call ◽  
Religious Other

Interrupting Capitalism: Catholic Social Thought and the Economy traces the history of Catholic thinking about economic life from the Second World War to the present, from the perspective of a “theology of interruption.” God interrupts history through the Incarnation and the continued mission of the church, but in an increasingly pluralist society, Christians must learn to see God’s presence in the religious other and in the poor and vulnerable, as well. Faithful to God’s call, the church’s social teaching provides a way for Christians to interrupt capitalism, to live out economic life faithfully in the midst of the global economy. The book traces official Catholic social teaching on the economy from the Second Vatican Council to Pope Francis, but also looks at four important voices in recent Catholic theological reflection on economic life: liberation theology, progressive Catholicism, neoconservative Catholicism, and communitarianism. Of the four, the communitarian perspective appeals to those aspects of the church’s social tradition that are most vital to living out the Christian vocation in contemporary American economic life. The book also turns to critical realism and institutional economics—two perspectives from the social sciences that can help the Catholic social tradition understand the global economy, including the relationship between local practices and broader social structures and institutions.

scholarly journals TANGGUNG JAWAB AWAM DALAM PERUTUSAN DIAKONIA GEREJA

2020 ◽  
Vol 10 (2) ◽  
pp. 139-164
Author(s):  
Norbertus Jegalus
Keyword(s):  
Human Rights ◽  
Social Teaching ◽  
The Poor ◽  
The Social ◽  
The World ◽  
The Church

Laymen in the Church have an unique mission in the world. They are sent by Christ the Lord to transform the world with the christian values. They have a great responsability in spreaching the Gospel to all people. In cooperation with the clergy, they should realize Jesus' teaching of love in the act of loving to each other, especially the sick, the poor, the suffer. They should promote human rights, justice, peace and common wealth in the society where they live. This is their mission based on the faith, Gospel and The Social Teaching of the Church. This mission is a form of diaconia of the laymen in the Church.

scholarly journals TANGGUNG JAWAB AWAM DALAM PERUTUSAN DIAKONIA GEREJA

2019 ◽  
Vol 10 (1) ◽  
pp. 97-122
Author(s):  
Norbertus Jegalus
Keyword(s):  
Human Rights ◽  
Social Teaching ◽  
The Poor ◽  
The Social ◽  
The World ◽  
The Church

Laymen in the Church have an unique mission in the world. They are sent by Christ the Lord to transform the world with the christian values. They have a great responsability in spreaching the Gospel to all people. In cooperation with the clergy, they should realize Jesus' teaching of love in the act of loving to each other, especially the sick, the poor, the suffer. They should promote human rights, justice, peace and common wealth in the society where they live. This is their mission based on the faith, Gospel and The Social Teaching of the Church. This mission is a form of diaconia of the laymen in the Church

Amsterdam and the Church's Former Teaching on Social Order

1950 ◽  
Vol 3 (1) ◽  
pp. 43-49
Author(s):  
Stewart Mechie
Keyword(s):  
Social Order ◽  
The Other ◽  
Social Teaching ◽  
World Council Of Churches ◽  
Creative Solutions ◽  
The Social ◽  
The World ◽  
World Council ◽  
The One ◽  
The Church

None of the findings of the Amsterdam Assembly has excited more interest than that which calls upon the Church to refuse to identify itself with either Communism or laissez-faire Capitalism. On the one hand this finding has brought the World Council of Churches into bad odour with big business circles in America: on the other hand it has caused a certain quiet rejoicing among British Socialists. It is not surprising that Labour supporters in Britain should claim to have the desired solution intermediate between Communism and Capitalism. What is surprising, however, is that some churchmen appear to be inclined to agree. Without being an opponent of Labour one may question the wisdom of such easy acceptance of its views. Would it not be wiser for churchmen to recall the social teaching of the Church in earlier ages and seek there the inspiration for new creative solutions?

Evolution of the Cathohic Social Teaching in the Years 1891-2002

1970 ◽  
Vol 10 (1) ◽  
pp. 129-148
Author(s):  
Stanisław Pyszka
Keyword(s):  
Catholic Church ◽  
Industrial Revolution ◽  
Social Issues ◽  
Economic Life ◽  
Social Teaching ◽  
Modern Approach ◽  
Protestant Churches ◽  
The Social ◽  
Rerum Novarum ◽  
The Church

The proclamation of the encyclical Rerum Novarum by Leo XIII on 15 May 1891 gave rise to what is today called the social teaching of the Church, or more precisely of the Catholic Church, since Orthodox churches did not take up the subject and Protestant churches became occupied with social issues only in the last decades of the twentieth century. Experts agree that the proclamation of this encyclical is linked with the beginning of the social teaching of the Church. There was no previous official social teaching, if we take social teaching to be a series of formal statements made by the Magisterium of the Church. At the end of the nineteenth century the Church witnessed radical political, economic and social changes, finding itself under various influences of the prevailing ideologies (CA 4). The so-called „second industrial revolution" in economic life took place in 1870-1914. Rerum Novarum is commonly considered the beginning of the social teaching of the Church in its modern approach/ Until then the faithful were only warned of errors (Gregory XVI, Mirari Vos, 15 August 1832; Pius IX, Syllabus, 1864).

The problem of periodization of the history of religion

1997 ◽  
pp. 3-8
Author(s):  
Borys Lobovyk
Keyword(s):  
Religious Studies ◽  
Human Being ◽  
Religious Development ◽  
History Of Religion ◽  
The Social ◽  
The World ◽  
History Of ◽  
Role Of Religion

An important problem of religious studies, the history of religion as a branch of knowledge is the periodization process of the development of religious phenomenon. It is precisely here, as in focus, that the question of the essence and meaning of the religious development of the human being of the world, the origin of beliefs and cult, the reasons for the changes in them, the place and role of religion in the social and spiritual process, etc., are converging.

Myriad Aspects of Secular Thinking on Malayali Cuisine

GIS Business ◽  
2019 ◽  
Vol 14 (3) ◽  
pp. 202-206
Author(s):  
SAJITHA M
Keyword(s):  
Social Status ◽  
Daily Life ◽  
Social Indicators ◽  
The Body ◽  
Human Being ◽  
Healthy Life ◽  
The Social ◽  
The World ◽  
History Of ◽  
Civilized Society

Food is one of the main requirements of human being. It is flattering for the preservation of wellbeing and nourishment of the body.  The food of a society exposes its custom, prosperity, status, habits as well as it help to develop a culture. Food is one of the most important social indicators of a society. History of food carries a dynamic character in the socio- economic, political, and cultural realm of a society. The food is one of the obligatory components in our daily life. It occupied an obvious atmosphere for the augmentation of healthy life and anticipation against the diseases.  The food also shows a significant character in establishing cultural distinctiveness, and it reflects who we are. Food also reflected as the symbol of individuality, generosity, social status and religious believes etc in a civilized society. Food is not a discriminating aspect. It is the part of a culture, habits, addiction, and identity of a civilization.Food plays a symbolic role in the social activities the world over. It’s a universal sign of hospitality.[1]

THE ROLE AND ROLE OF OIL POLICY IN SAUDI ARABIA IN POST WORLD WAR II ECONOMIC LIFE

2019 ◽  
Vol 20 (2) ◽  
pp. 37-41
Author(s):  
Maftuna Sanoqulova ◽  
Keyword(s):  
Saudi Arabia ◽  
World War Ii ◽  
Economic Life ◽  
World War ◽  
Post World War Ii ◽  
The World ◽  
History Of ◽  
Oil Policy

This article consists of the politics which connected with oil in Saudi Arabia after the World war II , the relations of economical cooperations on this matter and the place of oil in the history of world economics

Conclusion

2018 ◽  
Author(s):  
Matthew A. Shadle
Keyword(s):  
Global Economy ◽  
Economic Life ◽  
Social Teaching ◽  
Human Society ◽  
Pope Francis ◽  
The World ◽  
Entire Cosmos ◽  
Natural Ecology ◽  
Theological Vision ◽  
New Framework

The conclusion looks at the teaching of Pope Francis, considering the possibility that it represents the emergence of a new framework for Catholic social teaching. Pope Francis has emphasized that the encounter with Jesus Christ brings about an experience of newness and openness. He has also proposed a cosmic theological vision. His concept of “integral ecology,” introduced in his encyclical Laudato Si’, illustrates how human society is interconnected with the natural ecology of the planet earth and the entire cosmos. He proposes that the economy, society, culture, and daily life are all interconnected “ecologies.” In a speech to the World Meeting of Popular Movements in 2015, Pope Francis also explains how social movements devoted to local issues can nevertheless have a profound effect on the structures of the global economy. In his teachings, Pope Francis presents an organicist and communitarian vision of economic life.

Las Yslas de Esperar en Dios: The Jesuit Mission in Moro 1546–1571

1988 ◽  
Vol 22 (3) ◽  
pp. 593-606
Author(s):  
John Villiers
Keyword(s):  
Sixteenth Century ◽  
Social Economic ◽  
Narrative Form ◽  
Society Of Jesus ◽  
The Social ◽  
The World ◽  
History Of ◽  
Political Conditions ◽  
Jesuit Missionaries ◽  
Mission Field

The numerous and voluminous reports and letters which the Jesuits wrote on the Moro mission, as on all their missions in Asia, are perhaps of less interest to us now for what they reveal of the methods adopted by the Society of Jesus in this remote corner of their mission field or the details they contain about the successes and failures of individual missionaries, than for the wealth of information they provide on the islands where the Jesuits lived and the indigenous societies with which they came into contact through their work of evangelization. In other words, it is not theprimary purpose of this essay to analyse the Jesuit documents with a view to reconstructing the history of the Moro mission in narrative form but rather to glean from them some of the informationthey contain about the social and political conditions in Moro during the forty years or so in the sixteenth century when both the Jesuit missionaries and the Portuguese were active in the regio Because the Jesuits were often in close touch with local rulers and notables, whether or not they succeeded in converting them to Christianity, and because they lived among their subjects for long periods, depending upon them for the necessities of life and sharing their hardships, their letters and reports often show a deeper understanding of the social, economic and political conditions of the indigenous societies and, one suspects, give a more accurate and measured account of events and personalities than do the official chroniclers and historians of the time, most of whom never ventured further east than Malacca and who in any case were chiefly concerned to glorify the deeds of the Portuguese and justify their actions to the world.

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