Catholic Social Teaching SCS

Society Distributive Contributive Individual Individual Social Contributive Justice Individual Individual Commutative (Contractual)

Charity vs Justice

Major Themes from Catholic Social Teaching The Principle of the Common Good The Universal destination of Goods The Principle of Subsidiarity Participation The Principle of Solidarity The Fundamental values of Social Life Compendium of the Social Doctrine of the Church Pontifical Council for Justice and Peace 2005 There is nothing official about this list. Many people use other lists – some have 6, 7, 9, 10, 11, or 12 items. Fr. Ken Himes, who teaches this material regularly, makes a good point when he says that there are two overarching themes – dignity and community – and everything else comes under those two dominant categories. The USCC uses a list of 7 items that stems originally from their pastoral letter on the economy in 1986. Because of this, it is missing some components, such as PEACE. All of the 7 items on the USCC list are included in this list of 10. The three items that have been added are #5, #9, #10.

Major Themes from Catholic Social Teaching Human dignity Community Rights and duties Option for the poor Participation Economic Justice Stewardship of Creation Solidarity Role of Government Promotion of Peace There is nothing official about this list. Many people use other lists – some have 6, 7, 9, 10, 11, or 12 items. Fr. Ken Himes, who teaches this material regularly, makes a good point when he says that there are two overarching themes – dignity and community – and everything else comes under those two dominant categories. The USCC uses a list of 7 items that stems originally from their pastoral letter on the economy in 1986. Because of this, it is missing some components, such as PEACE. All of the 7 items on the USCC list are included in this list of 10. The three items that have been added are #5, #9, #10.

Modern Catholic Social Teaching 1891 Rerum Novarum Leo XIII 1931 Quadragesimo Anno Pius XI 1961 Mater et Magistra John XXIII 1963 Pacem in Terris John XXIII 1965 Gaudium Spes Vatican II 1967 Populorum Progressio Paul VI 1971 Octogesima Adveniens Paul VI 1971 Justica in Mundo Synod of Bishops 1975 Evangelii Nuntiandi Paul VI 1981 Laborem Exercens John Paul II 1988 Sollicitudo Rei Socialis John Paul II 1991 Centesimus Annus John Paul II 2009 Caritas in Veritate Bendict XVI 2015 Laudato Si’ Francis

Justice in the World 1971 Synod Action on behalf of justice and participation in the transformation of the world fully appear to us as a constitutive dimension of the preaching of the Gospel, or, in other words, of the Church's mission for the redemption of the human race and its liberation from every oppressive situation.

Biblical themes of justice God is active in human history Creation Covenant relationship Community Challenge of the prophets Anawim -- "the widows, orphans and aliens” The example of Jesus – reign of God, healing creation, covenant, community the challenge of the prophets "the widows, orphans and aliens” the example of Jesus

Cycle of Baal Community, State of Blessing Become Owners Restoration Cry out for Deliverance Forget the Poor Forget Yahweh Kill the Prophets The "Cycle of Baal,” and is explained in a 1991 book entitled Doing Faithjustice by Fred Kammer, SJ. I find it to be a helpful tool in understanding the ups and downs of Yahweh’s relationship with the people of Israel. Also, it just might have something to say to Americans in the 1990's. The Cycle of Baal begins when the people are in a right relationship with Yahweh. They are a healthy community, characterized by a sense of shared goods and of caring for the anawim in their midst: the widows, the orphans, and the strangers. In the next phase of the cycle, the people prosper and become owners. They begin to place more emphasis on things than on people. They value having rather than being. They turn the order of creation on its head, as their possessions come to have dominion over them, and not vice versa. This growing emphasis on "having” produces a dangerous self-centeredness. As a result, the people forget the anawim, the poor. Moreover, forgetting the poor is the critical sign of a more profound memory loss: forgetting Yahweh. It is a fundamental form of atheism, not knowing who God is and what God expects from the people. Yahweh repeatedly warns the people about the seductions of prosperity and about the tendency to this kind of forgetfulness. In the next phase, the people create their own gods, gods who are more convenient and more like themselves. The Hebrews often turned to the fertility gods of Canaan, some of which were called the "Baals.” The Baals were gods that were satisfied with a few ritual sacrifices. Not only did they assure fertility, but they could also be counted on to not interfere with ownership. Thus the Israelites wree free to ignore the poor and forget the web of relationships that originally defined their community. The result was self-destruction. The Scriptures repeatedly tell the story of the Israelites being overcome by their enemies. God raises up some neighboring nation which invades the promised land, destroys Jerusalem, demolishes the temple, kills many of the people, and takes the rest into exile. Then Yahweh would send the prophets deliver a message to the Israelites. The essence of the message was not "You have forgotten the rituals or the ceremonies.” Rather, the central message from Yahweh was "You have forgotten the poor.” The prophets came with one basic lesson: Yahweh’s test of the people’s faith was how well justice was implemented in the land, and the test of justice was how the poor -- the widows, the orphans, and the strangers -- were treated. Isaiah’s message is one good example. He proclaimed that God does not want merely sackcloth and ashes, holy days and sacrifices. What God wants is that the oppressed be freed, the hungry fed, the naked clothed, and the poor restored to their rightful place in the midst of the community. The message of the prophets was not a particularly popular one. Therefore, what most prophets received was not the respect and reverence that one would expect for those who are sent by God, but rather the usual treatment of prophets: banishment or death. The next stage of the cycle is repentance. The people cry out for mercy and deliverance. They beg to be brought back to the promised land, to be restored to right order and to the community of fidelity to Yahweh and to one another. Finally, Yahweh hears the cry of the people and restores them to the land and to the right relationship with God. The covenant community is restored, the temple is rebuilt, and all rejoice. And then the cycle begins again. From healthy community to forgetfulness, faithlessness, and self-destruction. And eventually to forgiveness and restoration. Could it be that this "Cycle of Baal” is not just about the Israelites and how they responded to God’s word several thousand years ago? What if we were to use the Cycle of Baal to think about our own time and place, our own history? How far along on the cycle are we in 1993? Have we become owners? Does "having” take precedence over "being?” Has this contributed to our forgetfulness of the poor and of Yahweh? What false gods have we chosen? Has the process of self-destruction begun? Create Other Gods Prophets: The Poor Self Destruction

Jesus: The Man of Justice. Events in the life of Jesus indicative of justice principles: Teachings Actions Parables

See, Judge, Act There are three stages which should normally be followed in the reduction of social principles into practice. First, one reviews the concrete situation; Secondly, one forms a judgment on it in the light of these same principles; Thirdly, one decides what can and should be done to implement these principles. Mater et Magistra, #236

Liberation Theology: A contemporary response.

Refugees: A Test case See, Judge Act Principles of CST Involved

The Problem Far too many Catholics are unfamiliar with the basic content of Catholic social teaching. More fundamentally, many Catholics do not adequately understand that the social mission of the Church is an essential part of Catholic faith. This poses a serious challenge for all Catholics, since it weakens our capacity to be a Church that is true to the demands of the Gospel. We need to do more to share the social mission and message of our Church. Sharing Catholic Social Teaching: Challenges and Directions U.S. Bishops, 1998 What makes Catholic schools “Catholic?” They are Catholic not because there is a crucifix in the room, not because our kids wear uniforms. They are Catholic because our schools share our faith, they live our values, including our social justice values.

Implications for Catholic Educators Catholic schools, religious education and faith formation programs are vitally important for sharing the substance and values of the Catholic social justice heritage. Just as the social teaching of the Church is integral to Catholic faith, the social justice dimensions of teaching are integral to Catholic education and catechesis. They are an essential part of Catholic identity and formation. Sharing Catholic Social Teaching: Challenges and Directions U.S. Bishops, 1998

My Response? Personally In the classroom In a leadership position Students Staff