Compendium Of The Social Doctrine Of The Church Pdf Download
Compendium of the Social Doctrine of the Church
Last updatedThe Compendium of the Social Doctrine of the Church building, is a 2004 work issued by the Pontifical Council for Justice and Peace to offer "a complete overview of the cardinal framework of the doctrinal corpus of Catholic social education." [1] The work was created at the request of Pope John Paul II to consolidate and organize Church social doctrine. The work reads that
- History
- Content
- Chapter Summaries
- Editions
- References
- External links
"The Church… intends with this document on her social doctrine to propose to all men and women a humanism that is up to the standards of God's plan of love in history, an integral and solidary humanism capable of creating a new social, economical and political order, founded on the dignity and freedom of every human being person, to exist brought about in peace, justice and solidarity." [ii]
The compendium's audience includes bishops, priests, men and women religious (e.g., nuns, deacons), catechists, lay true-blue, and all people of good volition committed to the common good. [3] Catholic social doctrine is considered Magisterium, which obligates Catholics to adhere to it (though the compendium itself is neither magisterium or infallible). [4]
History
The document was presented by Renato Martino, President of the Pontifical Council for Justice and Peace, on April 2, 2004, the memorial of Francis of Paola. [v] He noted that the document was preceded by Laborem Exercens , Sollicitudo Rei Socialis and Centesimus Annus , wherein John Paul II expounded upon the church's social instruction. The belatedly Pope wanted a compilation of all the church building'southward doctrines on society, so the Pontifical Quango for Justice and Peace wrote the Compendium of the Social Doctrine of the Church to him, whom it named the "Principal of Social Doctrine and Evangelical Witness to Justice and Peace". [5]
Content
The compendium is divided into iii parts, with twelve capacity, an introduction and a determination, a letter of the alphabet past Secretary of State Angelo Sodano, and abbreviations for books of the Bible and church documents it references. [6]
Specifically, it deals with questions on divine providence, the church building as the mission of Jesus Christ and its social doctrine, the human person and human rights, the family unit in society, human work and the economy, the political and international communities, the environment, promoting peace, pastoral actions and the activities of the laity.
The conclusion is entitled "For a Civilization of Love".
Chapter Summaries
Chapter 1 presents the theology of Cosmic social doctrine. Chief ideas include:
- God, the Creator of all things including life itself, freely and "gratuitously" gifts his cosmos to us and among usa. [26, 46]
- Sin breaks our communion with God, our ain internal unity, and our relations with fellow men and women, as well as our harmony with all creation. This "estrangement" is at the "deepest roots" of our social, economic, and political "evils". [27]
- Jesus, by his expiry and resurrection, offers us the grace to restore our communion with God, and he commands usa to "dearest one another". [31, 32]
- This commandment is "the ultimate mensurate and rule of every dynamic related to human relations". [54]
Chapter 2 focuses on the Church mission and social doctrine. The Gospel bulletin is to be heard, observed, and "put into practice" in every aspect of life. It is non express to strictly spiritual or other-worldly matters. Church social doctrine informs and guides Christians "in the circuitous worlds of production, labour, business, finance, trade, politics, law, civilisation, social communications, where men and women live". [70]
It [Church social doctrine] is the accurate conception of the results of a careful reflection on the complex realities of homo existence, in society and in the international order, in the light of faith and of the Church'south tradition. Its main aim is to interpret these realities, determining their conformity with or divergence from the lines of the Gospel education on human being and his vocation, a vocation which is at once earthly and transcendent; its aim is thus to guide Christian behaviour. [72]
Chapter 3 develops "human dignity" equally the foundation of all Catholic social teaching. [107] This inalienable dignity is received from God himself, and information technology is the basis of dignity amidst all men and women. [144]
A simply society tin become a reality only when it is based on the respect of the transcendent dignity of the human person. The person represents the ultimate terminate of club, past which it is ordered to the person… Every political, economic, social, scientific and cultural programme must be inspired past the sensation of the primacy of each human existence over society. [132]
This affiliate also describes "social sin" and "structures of sin". Though all sins are committed past individuals, social sins have as "their very object a directly assault on ane's neighbor… and community" [118]. Structures of sin condition human behavior to commit other sins. Ii such structures are "all-consuming desire for turn a profit" and "the thirst for power, with the intention of imposing one's volition upon others" [119].
Chapter iv introduces and elaborates on the four principles of Catholic social didactics: dignity of the human being person, common good, subsidiarity, and solidarity. [160] These principles have "unity… reciprocity, complementarities and interconnectedness" [162] which must be understood and considered to correctly use them for "interpreting and evaluating social phenomena" [161].
Nobility of the Homo Person is the foundation of all Catholic social teaching, and it was described previously in Chapter 3.
Common Skillful is defined every bit "the sum full of social atmospheric condition which allow people, either as groups or as individuals, to reach their fulfilment more than fully and more easily". [164] All social groups, from family to nations, accept their common good as "this is a constitutive element of its significance and the authentic reason for its very existence". [165]
These demands concern above all the commitment to peace, the arrangement of the State'south powers, a sound juridical system, the protection of the environment, and the provision of essential services to all, some of which are at the aforementioned fourth dimension human rights: food, housing, work, didactics and access to culture, transportation, bones health care, the liberty of communication and expression, and the protection of religious freedom. [166]
Universal Destination of Goods is an implication of the mutual practiced. God is "the original source of all that is practiced" and gave the World to all of us for our sustenance, evolution, and enjoyment. [171]
The universal destination of appurtenances entails obligations on how goods are to exist used past their legitimate owners. Private persons may not utilize their resources without considering the effects that this use will have, rather they must act in a manner that benefits not just themselves and their family but as well the common good. [178]
Preferential Option for the Poor is a requirement of the Universal Destination of Goods. It necessitates "that the poor, the marginalized and in all cases those whose living conditions interfere with their proper growth should be the focus of particular concern". [182].
The poor remain entrusted to us and it is this responsibleness upon which we shall be judged at the stop of fourth dimension… Our Lord warns us that we shall be separated from him if we fail to run into the serious needs of the poor and the picayune ones who are his brethren. [183]
Subsidiarity directs controlling, administration, and activities toward smaller and more local social units (e.chiliad., family, neighborhood, village) with the larger and college-level units (e.thousand., state, nation) providing aid, support, promotion, and development. [186] It encourages proper and essential participation by individuals and intermediate groups, which fosters freedom and initiative, and it likewise protects against abuses past higher-level authorities [187], especially regarding totalitarian and dictatorial regimes. [191]
Solidarity is a "business firm and persevering conclusion to commit oneself to the common skilful". [193] It highlights both "the equality of all in dignity and rights" [192], also every bit our neighbor as "the living prototype of God the Father". [196]
Additionally, Church social doctrine includes iv fundamental values: truth, freedom, justice, and love. [197]
Affiliate 5 presents specific Church teachings nigh family. The family unit is the "offset natural lodge… and the middle of social life". [211] Family is where we receive our "first determinative ideas about truth and goodness, and… what it means to love and to exist loved". [212] Order and the State must observe the principle of subsidiarity regarding the family, both respecting the rights and responsibilities of the family unit, besides equally supporting and honoring family. [214, 252]
Major topics in this chapter include: marriage, children including didactics and protection, elderly people, sexual identity, divorce, de facto unions, procreation, contraception, ballgame, and reproductive techniques.
Chapter half-dozen presents and develops "work" as a correct and a good, as well as a duty and obligation for all who are capable. [264, 287, 288] Work is a fundamental office of our human vocation, to cultivate and care for creation. [256] Additionally, work provides us with a means for obtaining sustenance [257], and it helps us intendance for our neighbor and contribute to the common practiced. [266]
Whatsoever form of materialism or economic tenet that tries to reduce the worker to existence a mere instrument of production… would end upwards hopelessly distorting the essence of work and stripping it of its most noble and bones human finality. The man person is the measure of the nobility of work. [271]
A "only wage" is a central principle for justice in piece of work relationships. Failure to pay a timely and simply wage is a "grave" sin. [302]
The rights of workers, which are based on inherit human dignity, are also central to justice in piece of work relationships. Church Magisterium lists some of those rights: just wage; rest; working environment and manufacturing processes which are not harmful to the workers' concrete wellness or moral integrity; safeguards against affronts to i's conscience or personal dignity; unemployment compensation; pension for old historic period, sickness, and work-related accidents; maternity benefits; and assemble and form associations. [301]
Other major topics in this chapter include: Sabbath and balance, labor and capital including ownership, full employment, family, women, child labor, immigrants, agricultural labor, unions, hit, solidarity, and globalization.
Chapter 7 elaborates on economical life for human dignity and the common skilful. All aspects of our economic life (east.g., piece of work, spending, investment, wealth) "must be placed at the service of human and lodge". [326]. The Universal Destination of Appurtenances reveals that economic goods are "divine gifts to exist administered and shared" [324] and must be "used properly" by those to whom "God has entrusted" information technology. [326, 328] Misuse of economical goods and riches is condemned, including "fraud, usury, exploitation and gross injustice, especially when directed confronting the poor". [323]
Business organization owners, leaders, and managers are specifically addressed because of their key role in business organization operations, which effects the economy equally well equally society in general. [344] They must both operate efficient businesses according to concern principles (due east.g., initiative, profit, free marketplace), and they likewise must do so promoting human dignity and development, and advancing the mutual good. [338, 340]
Those whose usurious and avaricious dealings lead to the hunger and death of their brethren in the man family indirectly commit homicide, which is imputable to them. [341]
The State has a two-part balancing role equally well. Business and government work together and "complement each other mutually". [353]
The activeness of the Country and of other public authorities must exist consequent with the principle of subsidiarity and create situations favourable to the free practice of economic activity. It must also be inspired by the principle of solidarity and found limits for the autonomy of the parties in order to defend those who are weaker. [351]
Consumers are another group specifically addressed. All of us must consider the moral implications and societal impact of our purchases and investments, especially regarding justice and solidarity. Our "duty to charity" must be remembered. [358, 359]
To counteract this phenomenon [consumerism] it is necessary to create 'life-styles in which the quest for truth, beauty, goodness and communion with others for the sake of common growth are the factors which determine consumer choices, savings and investments'. [360]
Major topics in this chapter include: wealth and riches, commercialism, private initiative, business initiative, profit, usury and exploitation, ownership, direction, consumerism, free market, revenue enhancement, government policy and regulation, non-profit organizations, and globalization including trade and international fiscal systems.
Chapter 8 focuses on political life. The human person is the foundation and purpose of political life. Each person is responsible for his or her choices and has autonomy to pursue activities that requite meaning to life. The political community exists for the integral evolution of each of its members, striving for the mutual good. [384, 385]
Political authority must guarantee an ordered and upright community life without usurping the free action of individuals and groups but disciplining and orienting this freedom, by respecting and defending the independence of the private and social subjects, for the attainment of the common good… at the service of integral homo growth… within the limits of morality and… co-ordinate to a juridical order. [394]
Topics in this chapter include: freedom, potency and service, minority groups, civil friendship and fraternity, human rights, inequalities, only laws, disobedience and resistance, due procedure of law, punishment, torture, capital punishment, republic, political corruption, media, and religious liberty.
Affiliate nine applies the principles of Cosmic social teaching to the international community. God is the God of the whole world, all nations, the entire human family. [428, 430] Though the Church building recognizes national sovereignty, national sovereignty is not absolute. [435] Disagreement, conflicts, and tensions between nations must exist resolved peacefully with justice, promoting the universal common good of the unabridged human family. [432, 433, 438]
Topics in this chapter include: international law, United Nations, Holy See, globalization, international market, poverty, underdevelopment, and strange debt.
Chapter 10 deepens our understanding of the surround and our duty to care for and tend to the globe and all creation. Our world is the garden God created for and gifted to us. He entrusts usa with the "privileged position" of its responsible and harmonious intendance, use, management, and evolution. [451, 452] This responsibility extends to us every bit individuals too as in our larger communities, including specific judicial and governmental obligations (e.g., the right to a prophylactic and good for you natural environment). [468]
Care for the environs represents a challenge for all of humanity. It is a matter of a mutual and universal duty, that of respecting a common adept, destined for all, by preventing anyone from using 'with dispensation the different categories of beings, whether living or inanimate — animals, plants, the natural elements — simply as ane wishes, according to one's ain economical needs'. [466]
The doctrine recognizes that our world is "non a sacred or divine reality that man must leave alone". Human activities that amend living beings or the natural environment are "praiseworthy", while activities that damage them "deserve condemnation". [473] Furthermore, scientific and technological advances are a "wonderful product of a God-given man creativity" and enhance our lives, communities, and earth. [457] Withal, these advances "tin be used either for man's progress or for his deposition". [458]
A primal point of reference for every scientific and technological awarding is respect for men and women, which must also be accompanied by a necessary attitude of respect for other living creatures. [459]
Other topics in this chapter include: biotechnology, energy resources, ethnic people, consumerism, market inadequacies, disadvantaged people, poverty, and water.
Affiliate xi examines peace, violence, and war. Peace is an attribute of God. [488] It is a gift God offers to united states. [489] Peace too is a value and duty, and it is the fruit of justice and dearest. [494]
The promotion of peace in the globe is an integral function of the Church's mission of continuing Christ's work of redemption on earth… The promotion of true peace is an expression of Christian faith in the love that God has for every homo. From a liberating faith in God'due south honey there arises a new vision of the world and a new mode of approaching others, whether the other is an private or an entire people. [516]
Violence and war are the consequences of sin. They are not adequate solutions, though self-defense is allowed within the limits of necessity and proportionality. [496, 497, 501]
The many topics in this chapter also include: international law, Un, defence force, armed forces, war machine personnel including duty and resistance, conscientious objectors, civil populations, refugees, war crimes, genocide, sanctions, arms race, disarmament, deterrence, weapons of mass devastation and indiscriminate killing, child soldiers, terrorism, and prayer.
Chapter 12 emphasizes ecclesial action connected to Cosmic social pedagogy, and information technology provides guidance about that activity. Catholic social teaching "is neither taught nor known sufficiently, which is part of the reason for its failure to exist suitably reflected in concrete behaviour". [528] Faith germination, especially catechesis, should include "intense and constant work" [531] on it and must present its "entirety" and "fullness". [529]
The bishops are responsible for promoting Catholic social doctrine "assisted by priests, religious men and women, and the laity". [539]
Through suitable formation programmes, the priest should brand known the social didactics of the Church and foster in the members of his community an sensation of their correct and duty to be active subjects of this doctrine. [540]
The lay faithful have unique and important responsibilities considering of their secular work in the world [541], which demands unifying their "spiritual" and "secular" lives [546]. This includes both daily activities in cultural, social, economic and political spheres, as well as interest in larger issues in these spheres (e.g., mutual good, freedom, justice, and also social sin, structures of sin, dehumanization, institutionalized exploitation, systemic racism). [531]
The first class in which this task is undertaken consists in the commitment and efforts to renew oneself interiorly… Information technology is from the conversion of hearts that there arises concern for others, loved as brothers or sisters. This business organisation helps us to sympathise the obligation and commitment to heal institutions, structures and conditions of life that are contrary to human nobility. [552]
Editions
The compendium is bachelor online at the Vatican website. It as well can be purchased every bit a printed book, which runs about 250 pages in the English edition, plus an boosted 200 pages of dorsum affair.
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References
- ↑ Pontifical Quango for Justice and Peace (2004). Compendium of the Social Doctrine of the Church building, No. 9.
- ↑ Compendium of the Social Doctrine of the Church, No. 19.
- ↑ ''Compendium of the Social Doctrine of the Church, No. 11-12, 529.
- ↑ Compendium of the Social Doctrine of the Church, No. 80.
- 1 2 Compendium: Presentation
- ↑ Compendium: Table of Contents Archived August ii, 2016, at the Wayback Auto
External links
- Compendium of the Social Doctrine of the Church building, official English translation
- Ramdeen, L., Catholic Commission for Social Justice of the Diocese of Port of Espana (Trinidad and Tobago), Agreement the Church's Social Teaching, series of manufactures on each part of the Compendium, published in 2005-2009. Only the 2005 and 2006 series are available online.
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