CATHOLIC SOCIAL

TEACHING:

COMPRISE THOSE
ASPECTS OF THE
CATHOLIC DOCTRINE
WHICH RELATE TO
MATTERS DEALING
WITH
THE COLLECTIVE
ASPECT
OF HUMANITY.
 RERUM LEO XIII 1891
NOVARUM

LETTER TO ALL BISHOPS THAT

ADDRESSED
THE CONDITION OF THE WORKING
CLASS.
RN DISCUSSED THE
FOLLOWING:
1.SOCIAL,
2.POLITICAL &
3.ECONOMIC
ORDERS
CONDITIONED BY
CAPITALISM AND
SOCIALISM

WHAT IS THE MORAL GOOD OF THE SOCIETY?

 RN SUPPORTED :
1. THE RIGHTS OF LABOR TO FORM
UNIONS AND
2. AFFIRMED PRIVATE PROPERTY RIGHTS.
 DISCUSSED THE
PROBLEMS RAISED
BY
INDUSTRIAL
REVOLUTION

A. CAPITALISM
INDIVIDUALISM:
PROMOTES
UNRESTRICTED
EXERCISE OF
INDIVIDUAL GOALS
AND DESIRES
 B. SOCIALISM

COLLECTIVISM:
THE WHOLE IS GREATER THAN THE SUM OF ITS
PARTS.
 SOCIETY AS A WHOLE
HAS MORE MEANING OR VALUE THAN
SEPARATE
INDIVIDUALS THAT MAKE UP THE SOCIETY.
The abolition of
private property
constitutes the evil
of socialism.
 BEGINNING OF CATHOLIC
SOCIAL TEACHING:
THOMISTIC APPROACH
RELATIONAL
ANTHROPOLOGY

RECOGNIZED THE
LEGITIMACY AND THE NEED
FOR
PARTICIPATION BY ALL IN
PRIVATE PROPERTY
 QUADRAGESIMO ANNO PIUS XI 1931

"ON THE RECONSTRUCTION OF THE SOCIAL

ORDER
QA EXPANDED ON
RERUM NOVARUM,

NOTES THE
POSITIVE EFFECT
OF THE EARLIER
DOCUMENT
BUT POINTING
OUT THAT THE
WORLD HAD
CHANGED
SIGNIFICANTLY
SINCE POPE LEO'S
TIME.
A RESPONSE TO THE
GREAT DEPRESSION

IT CALLS FOR THE

ESTABLISHMENT OF
A SOCIAL ORDER
BASED ON THE
PRINCIPLE OF
SUBSIDIARITY
1. QA REITERATED RNS DEFENCE OF
PRIVATE PROPERTY RIGHTS
AND COLLECTIVE BARGAINING,
 2. AND REPEATED HIS
CONTENTION THAT
BLIND ECONOMIC
FORCES CANNOT CREATE
A JUST SOCIETY ON
THEIR OWN
3. QA SUPPORTED STATE INTERVENTION
TO MEDIATE LABOR-MANAGEMENT
CONFLICTS
AND
INTRODUCED THE CONCEPT OF
SUBSIDIARITY INTO CATHOLIC THOUGHT.
 RECONSTRUCTION OF THE SOCIAL ORDER BASED ON
CORPORATIST PRINCIPLES

BRINGS TOGETHER
UNDER BROADER CORPORATION:

CAPITAL, OWNERS, WORKERS, CONSUMERS

TO WORK FOR THE GOOD OF THE INDUSTRY,

THUS OVERCOMING DIVISION BETWEEN LABOR AND CAPITAL
MATER ET MAGISTRA JOHN XXIII 1961

"CHRISTIANITY AND SOCIAL PROGRESS"

 EXPANDED THE
CHURCH'S SOCIAL
DOCTRINE
1. TO COVER THE
RELATIONS BETWEEN
RICH AND
POOR NATIONS,

2. EXAMINING THE
OBLIGATION OF
RICH COUNTRIES

3. TO ASSIST POOR
COUNTRIES WHILE
RESPECTING THEIR
PARTICULAR CULTURES.
 AFFIRMING THE ROLE OF THE CHURCH
AS A TEACHER AND AS A NURTURING GUARDIAN
OF THE POOR AND OPPRESSED
 MM CALLS FOR
A GREATER
AWARENESS OF THE
NEED FOR ALL
PEOPLES
TO LIVE AS ONE
COMMUNITY WITH A
COMMON GOOD.
SPECIAL ATTENTION
IS FOCUSED ON
THEPLIGHT OF THE
FARMERS AND
FARM WORKERS IN
DEPRESSED RURAL,
BEST REMEBERED FOR
INSISTENCE ON
SOCIALIZATION

1. INTERDEPENDENCE
OF CITIZENS AND
STATE INTERVENTION
BECAUSE ONLY THE
STATE CAN DEAL WITH
THE
ALL EMBRACING ISSUES
2. RECOGNIZES THE RIGHT TO PRIVATE
PROPERTY BUT INSISTS ON THE SOCIAL
DIMENSION OF PROPERTY
 PACEM IN TERRIS JOHN XXIII 1963

COVERS THE
ENTIRE SPECTRUM
OF RELATIONS
BETWEEN
INDIVIDUALS,
BETWEEN THE
INDIVIDUAL AND
THE COMMUNITY,
AND BETWEEN
NATIONS.

1. AFFIRMS THE
INVIOLABILITY OF
HUMAN RIGHTS.
 2. PEACE,
BASED ON MUTUAL
TRUST, CAN BE WELL-
FOUNDED ONLY IF
BASED ON UNITY OF
RIGHT ORDER IN
HUMAN AFFAIRS
ARISING FROM A
GENUINE RESPECT
FOR AND ADHERENCE
TO THE LAW OF GOD
 DEVELOPMENTS IN THIS ENCYCLICAL

A. HUMAN RIGHTS

ANY HUMAN SOCIETY, IF IT IS TO BE WELL-

ORDERED AND PRODUCTIVE, MUST LAY DOWN AS A
FOUNDATION THIS PRINCIPLE:

NAMELY, THAT EVERY HUMAN BEING IS A PERSON,

THAT IS,
HIS NATURE IS ENDOWED WITH INTELLIGENCE AND
FREE WILL.

INDEED, PRECISELY BECAUSE HE IS A PERSON HE

HAS RIGHTS AND OBLIGATIONS FLOWING
DIRECTLY AND SIMULTANEOUSLY
FROM HIS VERY NATURE.

AND AS THESE RIGHTS AND OBLIGATIONS ARE

UNIVERSAL AND INVIOLABLE SO THEY CANNOT IN
ANY WAY BE SURRENDERED.
B. DIALOGUE BETWEEN EAST AND WEST
ABOUT THE DISASTROUS ARMS RACE AND WAR

TO CALL NOT ONLY FOR AN END TO THE ARMS RACE,

BUT REGULATION OF HUMAN AFFAIRS
FOR THE BENEFIT OF ALL HUMANITY,
AND A RECONCILIATION BETWEEN EAST AND WEST.

TO CALL FOR RECONCILIATION AND AUTHENTIC

DIALOGUE BETWEEN THE COMMUNISTIC AND
CAPITALIST SYSTEMS.
 C. DISTINGUISHES FALSE IDEOLOGICAL
TEACHINGS AND MOVEMENTS AND
ADDRESSES SOCIAL AND ECONOMIC ISSUES.

HE CONSTANTLY ARGUED THAT ALL ARE ONE HUMAN

FAMILY,
AND THAT OUR COMMONALITY SHOULD OVERRIDE
DIFFERENCES,
OR AT LEAST BE THE BASIS FOR DIALOGUE.

HE STRESSED A NEED FOR STRUCTURAL AND SOCIAL

JUSTICE,
AND A MORAL IMPERATIVE FOR CHRISTIANS AND MEN
AND WOMEN OF GOODWILL TO SERVE THE POOR.
 GAUDIUM ET SPES VATICAN II 1965

PASTORAL CONSTITUTION ON THE

CHURCH IN THE MODERN WORLD
 1. ADDRESSES THE REAL CONCERNS AND
PROBLEMS
FACED BY CHRISTIANS LIVING IN THE MODERN
AGE

2. AND CALLS FOR A DEVELOPMENT

BASED ON AN UNQUALIFIED ACCEPTANCE
OF THE INHERENT DIGNITY OF THE HUMAN
3. CALLS FOR A NEW SENSE OF SERVICE BY
THE CHURCH IN A RAPIDLY CHANGING WORLD.
4. INCORPORATES MANY
METHODOLOGICAL
SHIFTS

DEALS WITH THE

CHURCHS RELATIONSHIP
WITH THE WORLD

LAMENTS THE SPLIT

BETWEEN FAITH AND
DAILY LIFE
 THE JOYS AND THE HOPES, THE GRIEF AND THE
ANXIETIES
OF THE PEOPLE OF THIS AGE,
ESPECIALLY THOSE WHO ARE POOR OR IN ANY WAY
AFFLICTED,
THESE ARE THE JOYS AND HOPES, THE GRIEF AND
ANXIETIES
OF THE FOLLOWERS OF CHRIST. (#1)
 THE CHURCH HAS ALWAYS HAD THE DUTY OF
SCRUTINIZING THE SIGNS OF THE TIMES
AND OF INTERPRETING THEM IN THE LIGHT OF THE
GOSPEL.

THUS, IN LANGUAGE INTELLIGIBLE TO EACH GENERATION,

SHE CAN RESPOND TO THE PERENNIAL QUESTIONS
WHICH MEN ASK ABOUT THIS PRESENT LIFE AND THE LIFE
TO COME,
AND ABOUT THE RELATIONSHIP OF ONE ANOTHER. (#4)
 DIGNITATIS VATICAN II 1965
HUMANAE

DECLARATION ON RELIGIOUS FREEDOM

 ALL PERSONS HAVE A RIGHT TO
RELIGIOUS LIBERTY, A RIGHT WITH ITS
FOUNDATION
IN THE ESSENTIAL DIGNITY OF EACH HUMAN
BEING.
 THE HIGHEST NORM
OF HUMAN LIFE IS
THE
DIVINE LAW AND
TRUTH,
BUT IT CAN ONLY BE
SOUGHT AFTER IN THE
PROPER AND
FREE MANNER

WITH THE AID OF

TEACHING OR
INSTRUCTION,
COMMUNICATION &
DIALOGUE,
AND IT MUST BE
ADHERED TO BY
 AS SUCH A
COMMUNITY, AND IN
FACT A SOCIETY IN
ITS OWN
ORIGINAL RIGHT,
HAS THE RIGHT TO
LIVE ITS OWN
DOMESTIC RELIGIOUS
LIFE
IN FREEDOM,
IN PARTICULAR THE
FREEDOM TO CHOOSE
RELIGIOUS
EDUCATION.
POPULORUM PAUL VI 1967
PROGRESSIO

ON THE DEVELOPMENT OF PEOPLES

CALLING ATTENTION
TO THE WORSENING
MARGINALIZATION
OF THE POOR,
PAUL VI
PRESENTS THE
VARIOUS
DIMENSIONS OF AN
INTEGRAL HUMAN
DEVELOPMENT
AND THE NECESSARY
CONDITIONS FOR
GROWTH IN THE
SOLIDARITY OF
PEOPLES.
 ONLY WITH AN ACCOMPANYING
THEOLOGICAL REFLECTION ON:
LIBERATION FROM INJUSTICE AND
GENUINE HUMAN VALUES
CAN THERE BE TRUE DEVELOPMENT
TOWARDS
A MORE HUMAN CONDITION.
 DEVELOPMENT
(PERSONAL & SOCIAL):
IS THE NEW NAME FOR
PEACE

EMPHASES:

UNIVERSAL DESTINY
OF THE GOODS OF
CREATION
GROWING GAP BETWEEN
THE RICH AND POOR
NATIONS
THE NEED FOR JUSTICE TO
GOVERN WORLD TRADE.
OCTOGESIMA ADVENIENS PAUL VI 1971

A CALL TO ACTION
A CALL TO ACTION FOR
CHRISTIANS
TO PARTICIPATE AND
CONTRIBUTE
IN SOLVING THE
PROBLEMS
FACING INDIVIDUAL
COUNTRIES AND THE
WORLD
REALIZING THE NEED
FOR
A GENUINE RENEWAL
IN DOMESTIC AND
INTERNATIONAL
SOCIETAL
STRUCTURES .

PAUL VI CALLS ON
CHRISTIANS TO LIVE
UP
TO THE DUTY OF
PARTICIPATION
IN SOCIAL AND
POLITICAL REFORM
AS A WAY OF
DISCOVERING THE
TRUTH AND LIVING
OUT THE GOSPEL.
JUSTITIA IN SYNOD OF 1971
MUNDO BISHOPS

JUSTICE IN THE WORLD

 THE BISHOPS
DECLARE THAT:
ACTION IN THE
PURSUIT OF
JUSTICE
AND PARTICIPATION
IN THE
TRANSFORMATION
OF THE WORLD

ARE
CONSTITUTIVE
ELEMENTS IN THE
CHURCH'S MISSION
OF PREACHING
THE GOSPEL.
CALL FOR SIGNIFICANT STRUCTURAL CHANGEBASED ON:
JUSTICE AND UNIVERSAL SOLIDARITY

RECOGNIZES THE NEED FOR THE CHURCH

TO BEAR WITNESS TO JUSTICE IN ITS OWN LIFE:
O THAT IT CAN BE CREDIBLE IN ITS CALL FOR JUSTICE IN THE WOR
 EVANGELII PAUL VI 1975
NUNTIANDI

ON EVANGELIZATION IN THE MODERN WORLD

DEALS WITH THE BROADER QUESTIONS
OF EVANGELIZATION

INSISTS THAT WORKING FOR

SOCIAL JUSTICE IS AN ESSENTIAL
PART OF THE MEANING OF THE
GOSPEL
EVANGELIZATION
INVOLVES AN
EXPLICIT MESSAGE
RELEVANT TO
DIFFERENT LIFE
SITUATIONS:

RIGHTS AND DUTIES

OF EVERY HUMAN
BEING
FAMILY LIFE:
PERSONAL GROWTH
AND DEVELOPMENT
LIFE IN THE SOCIETY
INTERNATIONAL LIFE,
PEACE, JUSTICE AND
DEVELOPMENT
LIBERATION
LABOREM EXERCENS POPE JOHN PAUL II 1981

ON HUMAN WORK
 A REFLECTION ON
THE MEANING OF
HUMAN WORK,
WHICH POPE JOHN
PAUL II CONSIDERS TO
BE A KEY
TO THE WHOLE SOCIAL
QUESTION...

THIS DOCUMENT
LOOKS AT SOCIAL
TEACHING
IN THE LIGHT OF THE
CONCEPT OF WORK,
THAN IN FORMULATING
NEW NORMS FOR A
CHANGED SOCIAL
SITUATION.
 EXHORTING
CHRISTIANS
EVERYWHERE
TO BE INVOLVED
IN THE
TRANSFORMATION OF
EXISTING
SOCIO-ECONOMIC
SYSTEMS.
 JOHN PAUL II
PRESENTS WORK AS
A FUNDAMENTAL
DIMENSION OF
HUMAN EXISTENCE
THROUGH WHICH
THE "SOCIAL
QUESTION" MUST BE
VIEWED.

THE MEANING OF
WORK CAN ONLY BE
PROPERLY
UNDERSTOOD
WHEN THE DIGNITY
OF LABOR IS TAKEN
AS AN UNDERLYING
THE PRINCIPLE OF THE
PRIORITY OF LABOR
OVER CAPITAL:

THE SUBJECTIVE
ASPECT OF WORK IS
SUPERIOR
TO THE OBJECTIVE
ASPECT OF WORK.

MAN IS THE EFFICIENT

CAUSE IN THE
PROCESS OF
PRODUCTION,

CAPITAL IS THE MERE

INSTRUMENT OR
INSTRUMENTAL
SOLLICITUDO REI POPE JOHN 1987
SOCIALIS PAUL II

ON SOCIAL CONCERNS
 EXPANDING ON THE
NOTION OF
DEVELOPMENT IN PP,
POPE JOHN PAUL II
REVIEWS THE STATE OF
WORLD DEVELOPMENT
IN THE PAST TWO
DECADES.

EMPHASIZES THE
MORAL NATURE OF
DEVELOPMENT
LEADING HUMANITY TO
THE "FULLNESS OF
BEING".
EMPHASIZES THE EMERGING WORLD OF THE SOUTH
 CRITICIZES THE OPPOSING BLOCS

WEST: EAST:
LIBERAL CAPITALISM MARXIST COLLECTIVISM

THE RIVALRY IMPEDES THE GROWTH

OR DEVELOPMENT OF DEVELOPING
AND UNDERDEVELOPED COUNTRIES IN
THE SOUTH
CENTESIMUS ANNUS POPE JOHN PAUL II 1991

100TH YEAR
THE NEW SOURCE
OF ECONOMIC
AFFLUENCE IS NO
LONGER LAND.
IT IS NOT EVEN
"CAPITAL", IN THE
SENSE OF
ACCUMULATION
OF MONEY,
BUT THE
COMBINATION OF
NEW SKILLS AND
TALENTS.
THESE SKILLS INCLUDE THE
KNOWLEDGE OF NEW
TECHNOLOGIES, AND ALSO
ENTREPRENEURSHIP,
ACUMEN IN MARKETING
AND THE ABILITY TO
ORGANIZE THE WORK OF
MANY PEOPLE EFFECTIVELY,
THAT IS TO SAY:
PERSONNEL
MANAGEMENT.

SUCH TALENTS NEED BE

HONED BY THE
DEVELOPMENT OF THE
VIRTUES, INCLUDING
DILIGENCE,