Social Pathologies and the Catholic Political Imagination

2016 ◽  
Vol 10 (4) ◽  
pp. 415-442
Author(s):  
Clemens Sedmak
Keyword(s):  
Good Life ◽  
Catholic Social Teaching ◽  
Human Person ◽  
Social Conditions ◽  
Social Teaching ◽  
Political Imagination ◽  
Early Christian ◽  
Key Characteristics ◽  
The Social ◽  
Normative Order

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).

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
Keyword(s):  
Decision Making ◽  
Policy Making ◽  
National Policy ◽  
Catholic Social Teaching ◽  
Human Person ◽  
Social Teaching ◽  
Faith And Reason ◽  
Clinical Encounters ◽  
The Social ◽  
Social Teachings

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.

Contributions of the Social Teaching of the Roman Catholic Church on Migration

Exchange ◽  
2015 ◽  
Vol 44 (4) ◽  
pp. 403-427 ◽  
Author(s):  
Jorge E. Castillo Guerra
Keyword(s):  
Catholic Church ◽  
Catholic Social Teaching ◽  
Interdisciplinary Approach ◽  
Roman Catholic ◽  
Roman Catholic Church ◽  
Social Teaching ◽  
Pope Francis ◽  
The Social

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.

Social teachings and practices of the Seventh-day Adventist Church in Ukraine

2021 ◽  
pp. 6-15
Author(s):  
V. Kuryliak
Keyword(s):  
Human Person ◽  
Educational Process ◽  
Seventh Day Adventist ◽  
Educational Activity ◽  
Social Teaching ◽  
Political Activities ◽  
The Social ◽  
Social Teachings ◽  
High Level ◽  
Life On Earth

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.

On Human Work: An Evaluation of the Key Ideas of the Encyclical Laborem Exercens

1984 ◽  
Vol 37 (1) ◽  
pp. 65-79
Author(s):  
Miroslav Volf
Keyword(s):  
Catholic Social Teaching ◽  
Roman Catholic ◽  
Social Teaching ◽  
Social Question ◽  
John Paul Ii ◽  
The Social ◽  
Rerum Novarum

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.

scholarly journals SOCIAL AND POLITICAL ETHICS ACCORDING TO THE POLISH PRIEST JÓZEF MAJKA

10.23856/3408 ◽  
2019 ◽  
Vol 34 (3) ◽  
pp. 68-73
Author(s):  
Jan Mazur ◽  
Władysław Majkowski ◽  
Hameni Blaise
Keyword(s):  
Social Science ◽  
Social Ethics ◽  
Catholic Social Teaching ◽  
Social Teaching ◽  
Political Ethics ◽  
Moral Principles ◽  
The Social ◽  
Gospel Message

The presented text is an attempt to answer the question: how was understood the social and political ethics by the Priest Professor Józef Majka (1918-1993) - one of the leading minds of Catholic social teaching in Poland? It is, of course, about capturing the specificity of this understanding, comparing it with the perspectives of other outstanding authors. Views of Priest Majka on this subject were included mainly in His book: Social and Political Ethics (1993). In His opinion, this kind of ethics is not only a group of philosophical considerations, but a real attempt to show Catholic social and political ethics. He wrote: "We do not think that it would be possible at all to develop a sensible system of social ethics, especially political, without referring to Christian principles and focusing on the message of the ultimate goal of a man in the Gospel message" (Majka, 1993:12). It seems that this unambiguous reference to the values and principles of the Gospel, recognizing them as necessary in the construction of a sensible system of social and political ethics allows us to consider His concept as original, thoroughly Christian, marked by a testimony of faith and penetrated by intellectual depth. It can be stated  that the social ethics in the sense of Father Majka is not an ideology, but an integral part of Catholic social science, situating above all in the area of  philosophy and theology, where it finds the necessary premises for moral principles and norms.

scholarly journals Enriching Social Entrepreneurship from the Perspective of Catholic Social Teaching

Religions ◽  
2021 ◽  
Vol 12 (3) ◽  
pp. 173
Author(s):  
John F. McVea ◽  
Michael J. Naughton
Keyword(s):  
Social Entrepreneurship ◽  
Catholic Social Teaching ◽  
Social Teaching ◽  
Good Work ◽  
The Real ◽  
Alternative Framework ◽  
The Social

In this paper, we propose that unreflective use of the term social entrepreneurship may perpetuate the idea that “entrepreneurship” is largely a financial and private reality and that this view of entrepreneurship will eventually trivialize or perhaps undermine the important benefits and the real intentions behind the social entrepreneurship movement. We believe that Catholic Social Teaching can shed important light on this dilemma by emphasizing three specific strategies inherent to entrepreneurship when assessing the moral contribution of the firm. As a result, we argue for the principles of good goods, good work and good wealth as an alternative framework for all good entrepreneurial venture.

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