The Modern Social Encyclicals of the Church PDF

The Modern Social Encyclicals of the Church  The Modern Social Encyclicals of the Church  What is an Encyclical? A papal encyclical is a letter, usually treating some aspect of Catholic doctrine sent by the Pope addressed either to the Catholic bishops of a particular area or to the bis...

The Modern Social Encyclicals of the Church  The Modern Social Encyclicals of the Church  What is an Encyclical? A papal encyclical is a letter, usually treating some aspect of Catholic doctrine sent by the Pope addressed either to the Catholic bishops of a particular area or to the bishops of the world. The form of the address can vary widely, and often designates a wider audience  The Compendium of the Social Doctrine of the Church (CSDC) clarifies that, the term “Social Doctrine” goes back to Pope Pius XI and designates the doctrinal body concerning issues relevant to society which, from the Encyclical Letter Rerum Novarum of Pope Leo XIII, developed in the Church through the Magisterium of the Roman Pontiffs and the Bishops in communion with them (CSDC, 87).  The Church‘s social concern did not only begin with Rerum Novarum, the Church has never failed to show interest in the society. Nonetheless, it adds, the Encyclical Letter Rerum Novarum marks the beginning of a new path. Grafting itself onto a tradition hundreds of years old, it signals a new beginning and a singular development of the Church's teaching in the area of social matters (CSDC, 87). Leo XIII, Rerum Novarum, 1891 (Of New Things) Context: The central issue in Rerum Novarum is the “labor question”. RN examines the condition of salaried workers, which was particularly distressing for industrial laborers who languished in inhumane misery. Leo XIII, Rerum Novarum, 1891 (Of New Things) Context: The labor question is dealt and explored in all its social and political expressions in the light of the doctrinal principles founded on Revelation and on natural law and morality (CSDC, 89).  Property Issues and the Inequalities among People Mass migration of people from the rural areas to urban centers. RN has criticized the unequal distribution of wealth, and the huge gap between the rich and the poor  Property Issues and the Inequalities among People RN denounces the kind of equality envisioned by the socialists to do away with private property and contend that individual possessions should become the common property of all, to be administered by the State or by municipal bodies (RN, 4).  Property Issues and the Inequalities among People The encyclical then affirms the tradition of the Church that defends the legitimacy of private ownership and argues that private ownership is in accordance with the law of nature. Truly, that which is required for the preservation of life, and for life‘s well- being (RN, 9).  Wage and Protection of Workers RN criticizes the mentality that antagonizes one class against another. RN articulates the need for mutual agreement and cooperation, which will later be termed as “solidarity”. RN argues that the divide between people may be addressed if we move towards the improvement of the workplace. Wages then become a central concern in the attempt of improving the social order.  Wage and Protection of Workers The encyclical argues ―that according to natural reason and Christian philosophy, working for gain is creditable, not shameful, to a man, since it enables him to earn an honorable livelihood; but to misuse men as though they were things in the pursuit of gain, or to value them solely for their physical powers - that is truly shameful and inhuman (RN, 20).  Wage and Protection of Workers Mutual consent of both parties then, because of the unequal powers between the employer and the worker, could not guarantee the strict requirements of justice. The encyclical is therefore clear that there is a requirement of natural justice that goes beyond the mere consent of contracting parties involved.  Wage and Protection of Workers Correlative to the issue of wages, are the issues on the protection of workers, where RN argues that: The employer must never tax his work people beyond their strength or employ them in work unsuited to their sex and age. His great and principal duty is to give every one what is just (RN, 20).  Wage and Protection of Workers RN argues acceptable number of work hours for daily labor, should be so regulated as not to be protracted over longer hours than strength admits (RN. 42). It is only by the labor of working men that States grow rich. Justice, therefore, demands that the interests of the working classes should be carefully watched over by the administration.  Solidarity and the workers’ unions Noting the disparity in the powers of the employer and the employee, the government must have a preferential attention to the condition of the poor and wage-earners, which could even justify government interventions in the workplace through legislations (RN, 37)  Solidarity and the workers’ unions RN supports the working men‘s unions. Workers’ unions are mechanisms not for its own sake but to ensure that the conditions are set so as to allow workers to maximally perform and use their full potentials for. Pius XI, Quadragesimo Anno, 1931 (The Fortieth Year) Context: The Reconstruction of the Social Order The publication was released soon after the Great Depression that happened in 1929 onwards. The Great Depression is characterized by global hunger, massive unemployment, and extreme poverty.  On Economic Dictators QA was also vocal about its criticism against the presence of what it calls as Economic Dictators of the time: these refer to monopolies and powerful states, like the U.S., which dictated the global economy. QA is also sensitive to the possibility of an emerging form of economic imperialism that becomes a result of an internationalism of finance (QA 109).  On Economic Dictators Global agencies like IMF and World Bank have become vehicles of powerful nations in their attempt to exercise influence over the poorer States in the world. QA argues that it is precisely the presence of these economic dictators that make the capitalist system hypocritical.  On Totalitarian Governments QA also spoke against the tendency to adopt “totalitarian” governments, which was also the direction that the socialist ideologies were heading. Totalitarian governments mean those governments whose common life is decided only by the government with very minimal participation from the people.  The Principle of Subsidiarity Just as it is gravely wrong to take from individuals what they can accomplish by their own initiative and industry and give it to the community, so also it is an injustice and at the same time a grave evil and disturbance of right order to assign to a greater and higher association what lesser and subordinate organizations can do. For every social activity ought of its very nature to furnish help to the members of the body social, and never destroy and absorb them (QA, 79) John XXIII, Mater et Magistra, 1961 (Mother and Teacher) Context: Entitled as Christianity and Social Progress. At the background of the encyclical are: World Wars Animosity between the East and West blocs dubbed as the Cold War John XXIII, Mater et Magistra, 1961 (Mother and Teacher) Context: The period of the 60‘s saw the major breakthroughs in the modern technology. The rivalry between the US and USSR prompted the rivalry in military technology known as the Arms Race and the Space Race (the US first landed on the moon in 1969 ahead of the USSR), and later of that decade the internet will be used (1969).  A focus on the Agricultural Sector MM calls for a balanced attention between industrial progress and the development of the agricultural sector. MM talks about the common good (MM, 151), and the cooperation among nations, particularly the responsibility of wealthy nations (MM, 157). As early as 1961, the Church has also tackled the issue of population increase and economic development (MM 185)  The Principle of Socialization Continuing the tradition of revisiting the social questions that affect the society it reviews the social issues confronted by the Church since Rerum Novarum. MM sees the irony of the social condition of the world of the early 1960s: despite the advancement of technologies, the encyclical observes, there remains an undeniable poverty among peoples.  The Principle of Socialization The principle is discussed within the context of increasing intervention of the State to propel the social conditions of the least among us vis-à-vis the danger of threatening individual freedom amidst the increased intervention of the State (cf. MM, 59-67).  The Principle of Socialization The encyclical also encourages more cooperation among the people, that is, people can create institutions in order to make available those special services for the people‘s basic needs; and it agrees that state interventions and regulations may be done in order to address this concern. The basic presupposition of the encyclical is the fact that there are people who are simply rendered incapable to pursue even their basic needs because of their poverty.  The Principle of Socialization MM believes that every person deserves to get the basic needs regardless of his/her social condition, and so the community must feel responsible in making sure that everyone is properly aided in the pursuit of their basic needs. Socialization is to be done where institutions have to be established in order to ensure that there are agencies that would look into the distribution of basic services to all citizens.  The Principle of Socialization Development of the country areas: considerable thought must be given, especially by public authorities, to the suitable development of essential facilities in country areas – such as roads; transportation; means of communication… (MM 127).  The Principle of Socialization The encyclical is recommending that communities, especially through the agency of the government where everyone, especially the deprived poor, is provided with their basic needs so they are able to at least live decent lives.  Family Farms and Cooperatives MM point out its attention to the contribution of cooperatives and the kind of contribution that they can possibly give both for the empowerment of the workers and in enhancing balance within the economy towards the common good (cf. MM 85- 90). The encyclicals calls for the State‘s attention with regard to the education and support of these sectors in the economy (cf. MM, 115).  Family Farms and Cooperatives The same support from the State for the well-being and sustenance of cooperatives is particularly needed for the growth of the agricultural sector, specifically the family farms.  Family Farms and Cooperatives The encyclical invites that the mechanism of the State should also provide support for rural workers, especially farmers, so they could take care of their own means of production and could productively participate in the affairs of our political communities (cf. MM, 146).  International Cooperation and the Responsibility of Wealthy Nations As early as the 1960s, have already insisted on the interdependence among nations (MM, §40). The need to address the gaps between the lifestyles and social conditions of those people living in affluent nations from those who are living in less affluent ones. John XXIII, Pacem in Terris, 1963 (Peace on Earth) Context: The encyclical was published at the height of the Cold War. The Berlin Wall was erected on March of 1962 and the Cuban Missile crisis of October 1962 almost brought the United States of America and Russia to another major war.  Peace Presupposes Moral Order The immediate concern is to respond to the growing threat against the precarious state of peace achieved by the global order. The world has just experienced the major devastation of the previous world wars, and is now again threatened by another war that could possibly erupt between two superpowers.  Peace Presupposes Moral Order The encyclical has primarily contended that talks about “peace” should be anchored on our understanding of moral order. Without respecting the demands of the moral order, it becomes difficult to establish peace in our communities. The demand to obey the moral order even covers the authorities of the State (PT, 83).  Peace Presupposes Moral Order The encyclical then insists that peace is only attained when we are able to maintain this threefold order among us: a) order between individuals (PT, 8ff); b) order between individuals and government authorities (PT, 46ff); and c) order between States (PT, 80ff).  Peace Presupposes Moral Order Talking about the order in the relationship between the citizen and the State, the encyclical argues the legitimate authority of the State (PT, 46). But State authority is not boundless. It is instead defined by the requirements of the moral order (PT, 47). Such authority then must both respect the consciences of individuals and the promotion of the common good.  Peace Presupposes Moral Order The encyclical particularly applauds the progress achieved by the United Nations Organization and supports its vision of providing platforms not just for peaceful co-existence and dialogue between States, but also for their active mutual collaboration and solidarity (PT, 142-145).  Rights Talk in the Catholic Social Tradition The encyclical also provides the Catholic position on human rights. Following its support to the aims of the United Nations, it also viewed the Universal Declaration of Human Rights as an advance in our contemporary social situation (PT 143).  Disarmament and Mutual Trust Reading this encyclical should bring our attention to its call for disarmament. The encyclical argues that the arms race that was happening in the world of the late 50s until the 60s is contrary to the call for social order (PT 112). True and lasting peace among nations cannot consist in the possession of an equal supply of armaments but only in mutual trust (PT 113). Paul VI, Populorum Progressio, 1967 (On the Development of Peoples) Context: The encyclical is known for its emphasis on the talk about development, and it is even referred to by some circles as the “Catholic Social Teaching‘s Magna Carta on Development.”  Attention to Poor Nations One important call from the encyclical is the attention it gives to the plight of poor nations and it questions the rapid progress among rich nations and the slow development among their poorer counterparts (PP 8). PP reiterates the teachings of the predecessors regarding the immorality of these massive inequalities.  Call for Authentic and Integral Human Development PP reminds its readers that materialism and avarice have held us captive, and it reminds us that we need to put our pursuit for development in proper perspective (cf. PP, 18). PP reminds us that authentic development could never be solely measured by economic and material progress (PP, 14).  Call for Global Solidarity PP also furthers the call for global solidarity and argues that rich nations have the responsibility to support the poorer ones. The encyclical calls for a common development among mankind and reminds wealthier nations of their threefold responsibility for 1) mutual solidarity, 2) social justice, and 3) universal charity (PP, §44).  Call for Global Solidarity PP recalls that while some nations produce a food surplus, other nations are in desperate need of food or are unsure of their export market (PP, 8).  Call for Global Solidarity Noting this situation, the encyclical invites the affluent communities to give their support to poor countries reminding them however to do away with the practice of imperialism that either reduces the weaker state to the level of parasitic dependence or allows the rich nations to exercise even political influence and dominance over a supposedly autonomous state (PP, 54).  Development, the New Name for Peace PP points out a central theme in the Catholic social teaching. It reiterates the teaching about the close relationship between progress and peace on the one hand, and violence and extreme poverty on the other. With this, the encyclical reminds the global community that for us to journey towards a lasting peace, we need to realize that equal opportunity toward development must become a possibility for all nations (cf. PP, §§ 76-77). John Paul II, Laborem Exercens, 1981 (On Human Work) Context: John Paul II‘s third encyclical, but the first of his several encyclicals, was published on September 14, 1981. The encyclical offers the ―most comprehensive treatment of human work in the corpus of Catholic social teaching.  Objective and Subjective Components of Work The encyclical reminds us that there are two dimensions of work: the subjective and objective dimensions. The subjective dimension refers to the aspect of work that allows the human person to realize himself/herself. The subjective aspect allows the human person to find his/her sense of fulfilment in the work that he/she does.  Objective and Subjective Components of Work The encyclical reminds us that there are two dimensions of work: the subjective and objective dimensions. The objective component of work refers to the kind of work that the human person does, and it is often the dimension that is prioritized in the contemporary culture, especially because it is usually measured by its monetary returns.  A Warning against Economism LE reminds us to be careful with the “error of economism” (LE, 13), that is, of equating the dignity and value of our work with the financial incentives that it gives in return.  A Warning against Economism Economism becomes the reason why we tend to lose appreciation of the contribution of workers and laborers in our communities. We tend to disregard the contributions, for example, of our street sweepers, our construction workers, our farmers and fishermen, traffic enforcers, domestic helpers, and other blue- collar workers, because their kind of work are said to belong in the low- income category of the workplace.  A Warning against Economism Economism forwards the wrong ideology which considers only the importance of high paying jobs almost to the disregard and disrespect of the ordinary workers that normally ensures our daily convenience and safety.  The Role of Indirect Employers LE calls our attention to the reality of “indirect employers,” which includes ―both persons and institutions of various kinds, and also collective labor contracts and the principles of conduct which are laid down by these persons and institutions and which determine the whole socioeconomic system or are its result (LE, §17).  The Role of Indirect Employers The encyclical reminds us that other than the responsibility of the direct employers to ensure the rights and well-being of their hired workers, the whole community, particularly the State, needs to assume accountability over the kinds of arrangements and policies that affect the lives of workers.  The Role of Indirect Employers Laws on taxation, on trade, on hiring, promotion and termination of are all counted as part of the indirect employers that we all need to be mindful about.  Family Wage as Just Wage LE point out that there has to be an objective basis for a just wage other than what gets stipulated in the contract that governs the relationship between the worker and his employer. For LE, just wage is family wage. LE categorically defines just remuneration for the work of an adult who is responsible for a family to be sufficient for establishing and properly maintaining a family and for providing security for its futureǁ (LE, 19).  Support for Workers‟ Unions LE lauds the legitimate role of the unions in ensuring the rights and well-being of the workers. The encyclical however reminds us that the union‘s role is to protect the rights of the workers, particularly the subjective component of their work. LE speaks of the role of unions to include the instruction and education of workers, including their self-education (LE, 20).  Spirituality of Work LE‘s profound contribution is to make its readers realize that the work that we do is not only our means for “self-realization” but is even our way of participating in the Paschal mystery of Christ. In our work, we participate in the suffering and crucifixion of Christ, and this is the reason why work demands sacrifice from the part of the worker.  Spirituality of Work Work is a participation in the resurrection of Christ, which allows us to realize the salvific component of our labor. We need to realize that through the work that we perform, we become instruments of God‘s message of love and salvation for other people. John Paul II, Solicitudo Rei Socialis, 1987 (On Social Concern) Context: The explicit claim of JPII in writing the Sollicitudo Rei Socialis (On Social Concern) on December 30, 1987 is to commemorate Paul VI‘s Populorum Progressio and to affirm the continuing relevance of the social doctrine of the Church (SRS, 3).  Superdevelopment and Underdevelopment JPII recalls here the immorality of the extreme gap between peoples. JPII reminds us of Paul VI‘s original message about Development and that it is about the human person, and real development is one that responds to the human person‘s aspiration for meaning and direction (SRS, 29).  Reiteration of the Option for the Poor SRS reiterates the Christian teaching about the universal destination of the world‘s goods (SRS, 42). While we own things privately, that ownership is not only meant to further our well- being as a human individual, but also to empower us so we become available to serve others.  On Terrorism and Demographic Problem The encyclical noted the emergence of terrorism, used by some groups as a means to create a better society. The encyclical unequivocally condemned the act as unjustifiable (SRS, 24). SRS claims that ― just as it is incorrect to say that difficulties stem solely from demo graphic growth, neither is it proved that all demographic growth is incompatible with orderly development (SRS, 25).  Structures of Sin that Impedes the Realization of the Common Good SRS also points out that when sinful and corrupt practices have become embedded in the way we conduct our activities in the community, they provide the impression that there is an obstacle that is difficult to overcome (SRS, 36), and this instead invite others to condone rather than fight corruption. John Paul II, Centesimus Annus, 1991 (The Hundredth Year) Context: Showing his appreciation and support for the continuing growth of the Catholic social teaching, John Paul II celebrated the centenary of Leo XIII‘s Rerum Novarum by publishing the Centesimus Annus on May 1, 1991.  The New Things of Today JPII argues that after the passage of a hundred years, the Catholic social teaching remains vibrant and relevant. There are in fact “new things” of today that calls for the Church‘s continuing reflections on what is going on in our communities.  Subsidiarity and Solidarity CA also insists that an economic program will hardly be just if it does not pave the way for solidarity and solidarity. The ultimate aim of an economic system is to ensure the well-being of human individuals. Unless an authentic measure of social inclusion is realized, the economic system will remain to be ineffective and immoral. Benedict XVI, Caritas in Veritate, 2009 (Charity in Truth) Context: Benedict XVI‘s first social encyclical is supposed to be published in 2007 as a commemoration of Paul VI‘s Populorum Progressio. But due to the prevailing circumstances of that year, particularly the economic recession that affected most of economies in the world, the publication was delayed and was moved to June 29, 2009.  The Phenomenon of Globalization Benedict XVI points out that human fraternity, especially in our globalized culture, must remain to be highly sensitive to the demands of both subsidiarity and solidarity (CV, §58).  The Phenomenon of Globalization Benedict XVI points out that there is one important feature of our present time‘s talk about integral human development, that is, the phenomenon of globalization (CV, 33). CV points out that globalization bring with it both the disadvantages and corresponding challenges.  Promoting the Logic of Gift and the Principle of Gratuitousness Noting that the contemporary culture is dominated by the culture of gain and extreme individualism, where the logic of gain becomes the rule of the day, Benedict XVI has invited us to appreciate what he calls as the logic of the gift and principle of gratuitousness (CV, 36).  Promoting the Logic of Gift and the Principle of Gratuitousness Only when we learn to realize that everything that we have is a gift will we be willing to take good care of them and be willing to give them back in return as a gift. Such a culture of caring and giving, together with the culture of receiving, becomes important aspects if we would want to build a culture of communion in our globalized and consumerist world. Francis I, Laudato Si, 2014 (“Mi Signore”, Praise be to you, my Lord) Context: This is the second encyclical of Pope Francis which is primarily intended to denounce the harms that contemporary society does to the environment.  A Warning Against our Neglect of our Environment LS argues that humanity‘s propensity for short term, but easy, gains become the reason for the neglect and abuses that it does to the environment. LS warns us about the danger of our attitude towards the environment. We are reminded that we are caretakers of this world, and our abuse to the environment is ultimately our neglect of humanity and of ourselves.  A Warning Against our Neglect of our Environment In this encyclical, Pope Francis reiterated a thought which he had initially cited in his Apostolic exhortation Evangelii Gaudium where he spoke about the dangers of throwaway culture, and the need to adopt new lifestyles of care and respect for other beings (LS, 16). Official Catholic Teachings other than the Encyclicals Pius XII’s Christmas Messages Christmas Message of Pope Pius XII delivered in 1942. In this message, Pius XII speaks of many elements of our social life particularly the issue on peace. He also identified here the five points for ordering the society which includes: respect for the dignity of the human person, defense of social unity, dignity of labor, rehabilitation of the juridical order, and a Christian conception of the State. Vatican II Documents: Dignitatis Humanae and Gaudium et Spes Dignitatis Humanae talks about religious freedom, which remains to be a central concern among religions nowadays, especially with regard to the relationship of between religions and States. Vatican II Documents: Dignitatis Humanae and Gaudium et Spes Gaudium et Spes is the Second Vatican Council‘s Pastoral Constitution of the Church in the Modern World, which covers a wide range of topics including the talk of natural law, which becomes the basis for the talk about Catholic humanism, a concept that was hoped to provide a link between Catholic social and political philosophy to those that are coming from traditions other than Catholicism. Vatican II Documents: Dignitatis Humanae and Gaudium et Spes The Constitution also speaks of several themes that are recurrent in the encyclicals including discussions on the common good, solidarity, and human rights. Promulgated during the height of the cold war, the Constitution speaks lengthily about peace and the avoidance of war. Pope Paul VI’s Apostolic Letter Octogesima Adveniens This Apostolic letter also provides us the Paul VI‘s views on other social issues particularly on the issue of human equality and the need for inclusion in decision making. The letter also addresses the role of women in political and social life. Post-synod document: Justitia in Mundo This is a document that was published after the ordinary Synod of bishops held in 1971. The document was authorized for publication on November 30, but was released only on December 9 in Italian. Post-synod document: Justitia in Mundo As the title suggests, the document primarily talks about justice in the world, particularly on how the Church could serve as witness to justice, how could the Church educate people about justice, and how could the Church be an agent of justice in the world.  Apostolic Exhortations: Familiaris Consortio of Pope John Paul II JPII‘s Familiaris Consortio is among the landmark Church documents on Marriage and Family life, and is included in the corpus of the social teachings of the Church because of its discussions on gender, on the role of women, on the social, cultural and economic factors that affect the family, and on the role and contribution of the family in the wider society. Apostolic Exhortations: Evangelii Gaudium of Pope Francis Francis‘ Evangelii Gaudium is primarily intended to talk about the proclamation of the Gospel but it has devoted an important chapter (Chapter 2.1) on social issues which talks about the contemporary crisis on communal commitment. Apostolic Exhortations: Evangelii Gaudium of Pope Francis It is here where Pope Francis spoke lengthily about his critique to the economic system that treats money as its lord, and which promotes a throwaway culture marked by indifference and exclusions. Compendium of the Social Doctrine of the Church If we are to talk about Catholic sources of its social doctrines, we should not fail to mention this important compendium of the Catholic social tradition that is dated until its publication in 2004. The document is released by the Pontifical Council for Justice and Peace to articulate the Social Doctrine of the Catholic Church.  The Modern Social Encyclicals of the Church