John Paul II, Encyclical Letter on Human Work: Laborem Exercens ¶¶ 24 ff. (1981).
A continuation, expansion, and explication of the Church’s social teaching on work. Written on the ninetieth anniversary of Rerum Novarum, the encyclical sets out the basis of the Church’s social teaching in Genesis and then develops the idea of the “spirituality of work.”
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Showing posts with label Encyclical. Show all posts
Showing posts with label Encyclical. Show all posts
Condemning Current Errors
Pius IX, Encyclical Letter Condemning Current Errors: Quanta Cura (1864) and accompanying Syllabus of Errors (1864).
Pope Pius lists most of the philosophical and theological errors of modernity. The syllabus includes, among others, pantheism, naturalism, rationalism, socialism, communism, biblical societies, and a large number of other specific errors concerning the teachings of the church, the role of the state, and questions of civil and ecclesiastical authority.
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Pope Pius lists most of the philosophical and theological errors of modernity. The syllabus includes, among others, pantheism, naturalism, rationalism, socialism, communism, biblical societies, and a large number of other specific errors concerning the teachings of the church, the role of the state, and questions of civil and ecclesiastical authority.
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The Splendor of Truth
John Paul II, Encyclical Letter The Splendor of Truth: Veritatis Splendor (1993).
This encyclical is an exposition of Christ’s conversation with the rich young man recorded in Matthew 19:16-30. The Pope’s purpose is to “reflect on the whole of the Church's moral teaching, with the precise goal of recalling certain fundamental truths of Catholic doctrine which, in the present circumstances, risk being distorted or denied.” Veritatis Splendor ¶4.
This reflection is in response to “an overall and systematic calling into question of traditional moral doctrine, on the basis of certain anthropological and ethical presuppositions. At the root of these presuppositions is the more or less obvious influence of currents of thought which end by detaching human freedom from its essential and constitutive relationship to truth. Thus the traditional doctrine regarding the natural law, and the universality and the permanent validity of its precepts, is rejected . . . .” Veritatis Splendor ¶4.
In short, the encyclical is a response to growing moral relativism and the claim that there is no absolute truth that should guide our lives, our decisions, and our politics. It is about the “foundations of moral theology.” Veritatis Splendor ¶5. The encyclical has broad implications for law, politics, and ethics, since it addresses the fundamental moral relativism that justifies much of modern legal and political theory. The letter addresses at length, for example, the relationship between God’s law and human freedom (¶¶36-68) and the evils of modern ethics grounded in consequentialism (¶¶74-97). Its scriptural focus and broad relevance give it wide appeal across the evangelical spectrum.
Russell Hittinger notes that today, “there is a deep and ultimately irrational reaction against any depiction, much less any organizing, of the moral life in terms of law.” Russell Hittinger, Natural Law and Catholic Moral Theology, in Michael Cromartie, ed., A Preserving Grace: Protestants, Catholics, and Natural Law 16 (1997). In Veritatis Splendor, John Paul II uses the scriptures to demonstrate “that there is a moral law that is indispensable, and that indeed binds authority itself. The Pope points out that all issues of circumstance, culture, place, and time notwithstanding, certain actions can never be made right; no human “law” can make them right. . . . Anyone who sets up an opposition between law and freedom, and then takes the side of freedom, not only underestimates the need for law but also misrepresents the nature of freedom.” Id. at 22.
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This encyclical is an exposition of Christ’s conversation with the rich young man recorded in Matthew 19:16-30. The Pope’s purpose is to “reflect on the whole of the Church's moral teaching, with the precise goal of recalling certain fundamental truths of Catholic doctrine which, in the present circumstances, risk being distorted or denied.” Veritatis Splendor ¶4.
This reflection is in response to “an overall and systematic calling into question of traditional moral doctrine, on the basis of certain anthropological and ethical presuppositions. At the root of these presuppositions is the more or less obvious influence of currents of thought which end by detaching human freedom from its essential and constitutive relationship to truth. Thus the traditional doctrine regarding the natural law, and the universality and the permanent validity of its precepts, is rejected . . . .” Veritatis Splendor ¶4.
In short, the encyclical is a response to growing moral relativism and the claim that there is no absolute truth that should guide our lives, our decisions, and our politics. It is about the “foundations of moral theology.” Veritatis Splendor ¶5. The encyclical has broad implications for law, politics, and ethics, since it addresses the fundamental moral relativism that justifies much of modern legal and political theory. The letter addresses at length, for example, the relationship between God’s law and human freedom (¶¶36-68) and the evils of modern ethics grounded in consequentialism (¶¶74-97). Its scriptural focus and broad relevance give it wide appeal across the evangelical spectrum.
Russell Hittinger notes that today, “there is a deep and ultimately irrational reaction against any depiction, much less any organizing, of the moral life in terms of law.” Russell Hittinger, Natural Law and Catholic Moral Theology, in Michael Cromartie, ed., A Preserving Grace: Protestants, Catholics, and Natural Law 16 (1997). In Veritatis Splendor, John Paul II uses the scriptures to demonstrate “that there is a moral law that is indispensable, and that indeed binds authority itself. The Pope points out that all issues of circumstance, culture, place, and time notwithstanding, certain actions can never be made right; no human “law” can make them right. . . . Anyone who sets up an opposition between law and freedom, and then takes the side of freedom, not only underestimates the need for law but also misrepresents the nature of freedom.” Id. at 22.
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Declaration on Religious Freedom
Paul VI, Declaration on Religious Freedom: Dignitatis Humanae (Second Vatican Council, 1965).
This declaration, arising out of Vatican II, marks a distinct change in the Church’s view of the coercive power of the state in matters of religious belief and practice. The declaration grounds this new view of religious freedom in the dignity of the person and the Church’s theory of the role of the state.
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This declaration, arising out of Vatican II, marks a distinct change in the Church’s view of the coercive power of the state in matters of religious belief and practice. The declaration grounds this new view of religious freedom in the dignity of the person and the Church’s theory of the role of the state.
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On the Hundredth Anniversary of Rerum Novarum
John Paul II, Encyclical Letter on the Hundredth Anniversary: Centesimus Annus (1991).
The Pope reviews and affirms the social teachings of the church first promulgated in Leo’s Rerum Novarum. In his discussion of Rerum Novarum, Pope John Paul addresses the nature of man, the right and duties inherent in private property ownership (¶¶30-31), the role and nature of the state (¶¶40-48), and the relative weaknesses and strengths of political and economic systems of the world. In addition, he addresses the “welfare state” and the relative rights and duties of the State, individuals, and intermediary institutions in caring for others (¶48).
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The Pope reviews and affirms the social teachings of the church first promulgated in Leo’s Rerum Novarum. In his discussion of Rerum Novarum, Pope John Paul addresses the nature of man, the right and duties inherent in private property ownership (¶¶30-31), the role and nature of the state (¶¶40-48), and the relative weaknesses and strengths of political and economic systems of the world. In addition, he addresses the “welfare state” and the relative rights and duties of the State, individuals, and intermediary institutions in caring for others (¶48).
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On Christianity and Social Progress
John XXIII, Encyclical Letter on Christianity and Social Progress: Mater et Magistra (1961).
This encyclical addresses issues of work, private property, and social justice, first set forth seventy years earlier in Rerum Novarum. Pope John summarizes and quotes extensively from Rerum Novarum, Pope Pius XI’s Quadragesimo Anno, and from Pius XII, tracing changing conditions regarding work, property, and wealth. In discussing the role of private property, John lauds state and public ownership of property (¶117), and cautions against evil men in positions of power (¶118).
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This encyclical addresses issues of work, private property, and social justice, first set forth seventy years earlier in Rerum Novarum. Pope John summarizes and quotes extensively from Rerum Novarum, Pope Pius XI’s Quadragesimo Anno, and from Pius XII, tracing changing conditions regarding work, property, and wealth. In discussing the role of private property, John lauds state and public ownership of property (¶117), and cautions against evil men in positions of power (¶118).
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On Reconstruction of the Social Order
Pius XI, Encyclical Letter on Reconstruction of the Social Order: Quadragesimo Anno (1931).
Commemorating the fortieth anniversary of Rerum Novarum, this encyclical is most significant for the development of the principle of subsidiarity:
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Commemorating the fortieth anniversary of Rerum Novarum, this encyclical is most significant for the development of the principle of subsidiarity:
"This is a fundamental principle of social philosophy, unshaken and unchangeable. . . Just as it is wrong to withdraw from the individual and commit to a community what private enterprise and industry can accomplish, so too it is an injustice, a grave evil and a disturbance of right order, for a larger and higher association to arrogate to itself functions which can be performed efficiently by smaller and lower societies. Of its very nature the true aim of all social activity should be to help members of theIn addition, Pope Pius XI builds on Rerum Novarum’s foundations:
social body, but never to destroy or absorb them."
Pius XI's teaching in this encyclical can be summed up under two heads. First he taught what the supreme criterion in economic matters ought not to be. It must not be the special interests of individuals or groups, nor unregulated competition, economic despotism, national prestige or imperialism, nor any other aim of this sort. On the contrary, all forms of economic enterprise must be governed by the principles of social justice and charity.
The second point which We consider basic in the encyclical is his teaching that man's aim must be to achieve in social justice a national and international juridical order, with its network of public and private institutions, in which all economic activity can be conducted not merely for private gain but also in the interests of the common good.John XXIII, Encyclical Letter Christianity and Social Progress: Mater et Magistra ¶¶38-40 (1961).
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On Capital and Labor
Leo XIII, Encyclical Letter on the Condition of the Working Classes: Rerum Novarum (1891).
Rerum Novarum, the major landmark in Catholic social teaching, addresses work, private property, and the social ends of each. On these subjects, Rerum Novarum should be read in light of encyclicals celebrating its fortieth, seventieth, ninetieth, and one hundredth anniversaries, explaining, affirming, and expanding upon Leo’s teaching (see below). Pope John XXIII summarizes the key teachings of Rerum Novarum:
[Work must be regarded] not merely as a commodity, but as a specifically human activity. In the majority of cases a man's work is his sole means of livelihood. Its remuneration, therefore, cannot be made to depend on the state of the market. It must be determined by the laws of justice and equity. Any other procedure would be a clear violation of justice, even supposing the contract of work to have been freely entered into by both parties.
Secondly, private ownership of property, including that of productive goods, is a natural right which the State cannot suppress. But it naturally entails a social obligation as well. It is a right which must be exercised not only for one's own personal benefit but also for the benefit of others.
As for the State, its whole raison d'etre is the realization of the common good in the temporal order. It cannot, therefore, hold aloof from economic matters. On the contrary, it must do all in its power to promote the production of a sufficient supply of material goods, "the use of which is necessary for the practice of virtue." It has also the duty to protect the rights of all its people, and particularly of its weaker members, the workers, women and children. It can never be right for the State to shirk its obligation of working actively for the betterment of the condition of the workingman.
It is furthermore the duty of the State to ensure that terms of employment are regulated in accordance with justice and equity, and to safeguard the human dignity of workers by making sure that they are not required to work in an environment which may prove harmful to their material and spiritual interests. It was for this reason that the Leonine encyclical enunciated those general principles of rightness and equity which have been assimilated into the social legislation of many a modern State, and which, as Pope Pius XI declared in the encyclical Quadragesimo Anno, have made no small contribution to the rise and development of that new branch of jurisprudence called labor law.
Pope Leo XIII also defended the worker's natural right to enter into association with his fellows. Such associations may consist either of workers alone or of workers and employers, and should be structured in a way best calculated to safeguard the workers' legitimate professional interest. And it is the natural right of the workers to work without hindrance, freely, and on their own initiative within these associations for the achievement of these ends.
John XXIII, Encyclical Letter Christianity and Social Progress: Mater et Magistra ¶¶18-22 (1961).
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Rerum Novarum, the major landmark in Catholic social teaching, addresses work, private property, and the social ends of each. On these subjects, Rerum Novarum should be read in light of encyclicals celebrating its fortieth, seventieth, ninetieth, and one hundredth anniversaries, explaining, affirming, and expanding upon Leo’s teaching (see below). Pope John XXIII summarizes the key teachings of Rerum Novarum:
[Work must be regarded] not merely as a commodity, but as a specifically human activity. In the majority of cases a man's work is his sole means of livelihood. Its remuneration, therefore, cannot be made to depend on the state of the market. It must be determined by the laws of justice and equity. Any other procedure would be a clear violation of justice, even supposing the contract of work to have been freely entered into by both parties.
Secondly, private ownership of property, including that of productive goods, is a natural right which the State cannot suppress. But it naturally entails a social obligation as well. It is a right which must be exercised not only for one's own personal benefit but also for the benefit of others.
As for the State, its whole raison d'etre is the realization of the common good in the temporal order. It cannot, therefore, hold aloof from economic matters. On the contrary, it must do all in its power to promote the production of a sufficient supply of material goods, "the use of which is necessary for the practice of virtue." It has also the duty to protect the rights of all its people, and particularly of its weaker members, the workers, women and children. It can never be right for the State to shirk its obligation of working actively for the betterment of the condition of the workingman.
It is furthermore the duty of the State to ensure that terms of employment are regulated in accordance with justice and equity, and to safeguard the human dignity of workers by making sure that they are not required to work in an environment which may prove harmful to their material and spiritual interests. It was for this reason that the Leonine encyclical enunciated those general principles of rightness and equity which have been assimilated into the social legislation of many a modern State, and which, as Pope Pius XI declared in the encyclical Quadragesimo Anno, have made no small contribution to the rise and development of that new branch of jurisprudence called labor law.
Pope Leo XIII also defended the worker's natural right to enter into association with his fellows. Such associations may consist either of workers alone or of workers and employers, and should be structured in a way best calculated to safeguard the workers' legitimate professional interest. And it is the natural right of the workers to work without hindrance, freely, and on their own initiative within these associations for the achievement of these ends.
John XXIII, Encyclical Letter Christianity and Social Progress: Mater et Magistra ¶¶18-22 (1961).
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On the Nature of Human Liberty
Leo XIII, Encyclical Letter on the Nature of Human Liberty: Libertas Praestatissimum (1888).
The encyclical, on the relationship between human freedom and absolute truth, is a discussion of the sources and nature of human liberty, grounded in the eternal law: “[T]he eternal law of God is the sole standard and rule of human liberty, not only in each individual man, but also in the community and civil society which men constitute when united. Therefore, the true liberty of human society does not consist in every man doing what he pleases, for this would simply end in turmoil and confusion, and bring on the overthrow of the State; but rather in this, that through the injunctions of the civil law all may more easily conform to the prescriptions of the eternal law." Libertas ¶10. Leo criticizes certain liberal theories of the separation of church and state (¶¶18-22), freedom of speech and the press (¶23), and freedom of conscience, except as it may be said to affirm the individual’s freedom from “an omnipotent state” to obey God and his commands (¶¶30 and 31). The focus of this encyclical is the relationship between human freedom and absolute truth.
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The encyclical, on the relationship between human freedom and absolute truth, is a discussion of the sources and nature of human liberty, grounded in the eternal law: “[T]he eternal law of God is the sole standard and rule of human liberty, not only in each individual man, but also in the community and civil society which men constitute when united. Therefore, the true liberty of human society does not consist in every man doing what he pleases, for this would simply end in turmoil and confusion, and bring on the overthrow of the State; but rather in this, that through the injunctions of the civil law all may more easily conform to the prescriptions of the eternal law." Libertas ¶10. Leo criticizes certain liberal theories of the separation of church and state (¶¶18-22), freedom of speech and the press (¶23), and freedom of conscience, except as it may be said to affirm the individual’s freedom from “an omnipotent state” to obey God and his commands (¶¶30 and 31). The focus of this encyclical is the relationship between human freedom and absolute truth.
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Peace on Earth
John XXIII, Encyclical Letter Peace on Earth: Pacem in Terris (1963).
This encyclical begins by addressing “natural rights” and duties: “The natural rights with which We have been dealing are, however, inseparably connected, in the very person who is their subject, with just as many respective duties; and rights as well as duties find their source, their sustenance and their inviolability in the natural law which grants or enjoins them.” “Therefore, to cite a few examples, the right of every man to life is correlative with the duty to preserve it; his right to a decent standard of living with the duty of living it becomingly; and his right to investigate the truth freely, with the duty of seeking it ever more completely and profoundly.” Pacem in Terris ¶¶28-29.
It then moves on to discuss the nature of the State and its relation to God, from whom it derives its moral authority. It notes that laws passed contrary to the moral order are not binding on citizens (¶51). The major focus, however, is on the relationship between states and their moral duties one to another.
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This encyclical begins by addressing “natural rights” and duties: “The natural rights with which We have been dealing are, however, inseparably connected, in the very person who is their subject, with just as many respective duties; and rights as well as duties find their source, their sustenance and their inviolability in the natural law which grants or enjoins them.” “Therefore, to cite a few examples, the right of every man to life is correlative with the duty to preserve it; his right to a decent standard of living with the duty of living it becomingly; and his right to investigate the truth freely, with the duty of seeking it ever more completely and profoundly.” Pacem in Terris ¶¶28-29.
It then moves on to discuss the nature of the State and its relation to God, from whom it derives its moral authority. It notes that laws passed contrary to the moral order are not binding on citizens (¶51). The major focus, however, is on the relationship between states and their moral duties one to another.
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On the Value and Inviolability of Human Life
John Paul II, Encyclical Letter on the Value and Inviolability of Human Life: Evangelium Vitae (1995).
This encyclical addresses, among other things, abortion, euthanasia, and the death penalty. Most important from a legal perspective is its view of the role of the state that leads to Church doctrine on the death penalty (¶¶55-56). In addition, the Pope speaks to political and civic activity of civil leaders, “intellectuals,” and teachers, among others, to create a “culture of life.”
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This encyclical addresses, among other things, abortion, euthanasia, and the death penalty. Most important from a legal perspective is its view of the role of the state that leads to Church doctrine on the death penalty (¶¶55-56). In addition, the Pope speaks to political and civic activity of civil leaders, “intellectuals,” and teachers, among others, to create a “culture of life.”
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On Catholic Universities
John Paul II, Encyclical Letter on Catholic Universities: Ex Corde Ecclesiae (1990).
The Pope discusses the nature and objectives of Catholic universities, “born from the heart of the church.” The encyclical includes guidelines on the universities’ mission, purpose, and their relationship to the church. Pope John Paul encourages “cultural dialogue,” evangelization, and “an institutional fidelity to the Christian message.”
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The Pope discusses the nature and objectives of Catholic universities, “born from the heart of the church.” The encyclical includes guidelines on the universities’ mission, purpose, and their relationship to the church. Pope John Paul encourages “cultural dialogue,” evangelization, and “an institutional fidelity to the Christian message.”
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