Discovering that they are loved by God, people come to understand their own transcendent dignity, they learn not to be satisfied with only themselves but to encounter their neighbour in a network of relationships that are ever more authentically human.
They are people capable of bringing peace where there is conflict, of building and nurturing fraternal relationships where there is hatred, of seeking justice where there prevails the exploitation of man by man. Only love is capable of radically transforming the relationships that men maintain among themselves.
This is the perspective that allows every person of good will to perceive the broad horizons of justice and human development in truth and goodness. Love faces a vast field of work and the Church is eager to make her contribution with her social doctrine, which concerns the whole person and is addressed to all people. So many needy brothers and sisters are waiting for help, so many who are oppressed are waiting for justice, so many who are unemployed are waiting for a job, so many peoples are waiting for respect. Condemned to illiteracy?
Lacking the most basic medical care? Without a roof over their head? The scenario of poverty can extend indefinitely, if in addition to its traditional forms we think of its newer patterns. These latter often affect financially affluent sectors and groups which are nevertheless threatened by despair at the lack of meaning in their lives, by drug addiction, by fear of abandonment in old age or sickness, by marginalization or social discrimination And how can we remain indifferent to the prospect of an ecological crisis which is making vast areas of our planet uninhabitable and hostile to humanity?
Or by the problems of peace, so often threatened by the spectre of catastrophic wars? Or by contempt for the fundamental human rights of so many people, especially children? Christian love leads to denunciation, proposals and a commitment to cultural and social projects; it prompts positive activity that inspires all who sincerely have the good of man at heart to make their contribution. Humanity is coming to understand ever more clearly that it is linked by one sole destiny that requires joint acceptance of responsibility, a responsibility inspired by an integral and shared humanism.
It sees that this mutual destiny is often conditioned and even imposed by technological and economic factors, and it senses the need for a greater moral awareness that will guide its common journey. Marvelling at the many innovations of technology, the men and women of our day strongly desire that progress be directed towards the true good of the humanity, both of today and tomorrow. The significance of this document.
The Christian knows that in the social doctrine of the Church can be found the principles for reflection, the criteria for judgment and the directives for action which are the starting point for the promotion of an integral and solidary humanism.forum2.quizizz.com/impresiones-del-viaje-de-circunnavegacin-en.php
Building a Learning Organization
It is in this light that the publication of a document providing the fundamental elements of the social doctrine of the Church, showing the relationship between this doctrine and the new evangelization , appeared to be so useful. The Pontifical Council for Justice and Peace, which has drawn up the present document and is fully responsible for its content, prepared the text in a broad-based consultation with its own Members and Consulters, with different Dicasteries of the Roman Curia, with the Bishops' Conferences of various countries, with individual Bishops and with experts on the issues addressed.
This document intends to present in a complete and systematic manner, even if by means of an overview, the Church's social teaching, which is the fruit of careful Magisterial reflection and an expression of the Church's constant commitment in fidelity to the grace of salvation wrought in Christ and in loving concern for humanity's destiny. Herein the most relevant theological, philosophical, moral, cultural and pastoral considerations of this teaching are systematically presented as they relate to social questions.
In this way, witness is borne to the fruitfulness of the encounter between the Gospel and the problems that mankind encounters on its journey through history. In studying this Compendium, it is good to keep in mind that the citations of Magisterial texts are taken from documents of differing authority. Alongside council documents and encyclicals there are also papal addresses and documents drafted by offices of the Holy See.
As one knows, but it seems to bear repeating, the reader should be aware that different levels of teaching authority are involved. The document limits itself to putting forth the fundamental elements of the Church's social doctrine, leaving to Episcopal Conferences the task of making the appropriate applications as required by the different local situations. This document offers a complete overview of the fundamental framework of the doctrinal corpus of Catholic social teaching. This overview allows us to address appropriately the social issues of our day, which must be considered as a whole, since they are characterized by an ever greater interconnectedness, influencing one another mutually and becoming increasingly a matter of concern for the entire human family.
The exposition of the Church's social doctrine is meant to suggest a systematic approach for finding solutions to problems, so that discernment, judgment and decisions will correspond to reality, and so that solidarity and hope will have a greater impact on the complexities of current situations. These principles, in fact, are interrelated and shed light on one another mutually, insofar as they are an expression of Christian anthropology, fruits of the revelation of God's love for the human person.
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However, it must not be forgotten that the passing of time and the changing of social circumstances will require a constant updating of the reflections on the various issues raised here, in order to interpret the new signs of the times. The document is presented as an instrument for the moral and pastoral discernment of the complex events that mark our time; as a guide to inspire, at the individual and collective levels, attitudes and choices that will permit all people to look to the future with greater trust and hope ; as an aid for the faithful concerning the Church's teaching in the area of social morality.
Chapter 3. Culture – Introduction to Sociology – 1st Canadian Edition
From this there can spring new strategies suited to the demands of our time and in keeping with human needs and resources. In short, the text is proposed as an incentive for dialogue with all who sincerely desire the good of mankind. This document is intended first of all for Bishops, who will determine the most suitable methods for making it known and for interpreting it correctly. Priests, men and women religious , and, in general, those responsible for formation will find herein a guide for their teaching and a tool for their pastoral service.
Christian communities will be able to look to this document for assistance in analyzing situations objectively, in clarifying them in the light of the unchanging words of the Gospel, in drawing principles for reflection, criteria for judgment and guidelines for action.
This document is proposed also to the brethren of other Churches and Ecclesial Communities, to the followers of other religions, as well as to all people of good will who are committed to serving the common good : may they receive it as the fruit of a universal human experience marked by countless signs of the presence of God's Spirit.
It is a treasury of things old and new cf. It is a sign of hope in the fact that religions and cultures today show openness to dialogue and sense the urgent need to join forces in promoting justice, fraternity, peace and the growth of the human person. The Catholic Church joins her own commitment to that made in the social field by other Churches and Ecclesial Communities, whether at the level of doctrinal reflection or at the practical level.
Together with them, the Catholic Church is convinced that from the common heritage of social teachings preserved by the living tradition of the people of God there will come motivations and orientations for an ever closer cooperation in the promotion of justice and peace. At the service of the full truth about man. Ex ; Jn and moves among them cf.
By means of the present document, the Church intends to offer a contribution of truth to the question of man's place in nature and in human society, a question faced by civilizations and cultures in which expressions of human wisdom are found. Rooted in a past that is often thousands of years old and manifesting themselves in forms of religion, philosophy and poetic genius of every time and of every people, these civilizations and cultures offer their own interpretation of the universe and of human society, and seek an understanding of existence and of the mystery that surrounds it.
Who am I? Why is there pain, evil, death, despite all the progress that has been made? What is the value of so many accomplishments if the cost has been unbearable? What will there be after this life? These are the basic questions that characterize the course of human life. The direction that human existence, society and history will take depends largely on the answers given to the questions of man's place in nature and society; the purpose of the present document is to make a contribution to these answers.
The deepest meaning of human existence, in fact, is revealed in the free quest for that truth capable of giving direction and fullness to life. The aforementioned questions incessantly draw human intelligence and the human will to this quest.
The revolution of modernity
They are the highest expression of human nature, since they require a response that measures the depth of an individual's commitment to his own existence. The fundamental questions accompanying the human journey from the very beginning take on even greater significance in our own day, because of the enormity of the challenges, the novelty of the situations and the importance of the decisions facing modern generations.
The first of the great challenges facing humanity today is that of the truth itself of the being who is man. The boundary and relation between nature, technology and morality are issues that decisively summon personal and collective responsibility with regard to the attitudes to adopt concerning what human beings are, what they are able to accomplish and what they should be. A second challenge is found in the understanding and management of pluralism and differences at every level: in ways of thinking, moral choices, culture, religious affiliation, philosophy of human and social development.
The third challenge is globalization , the significance of which is much wider and more profound than simple economic globalization, since history has witnessed the opening of a new era that concerns humanity's destiny.
The disciples of Jesus Christ feel that they are involved with these questions; they too carry them within their hearts and wish to commit themselves, together with all men and women, to the quest for the truth and the meaning of life lived both as individual persons and as a society. They contribute to this quest by their generous witness to the free and extraordinary gift that humanity has received : God has spoken his Word to men and women throughout history; indeed he himself has entered history in order to enter into dialogue with humanity and to reveal to mankind his plan of salvation, justice and brotherhood.
In Jesus Christ, his Son made man, God has freed us from sin and has shown us the path we are to walk and the goal towards which we are to strive. The Church journeys along the roads of history together with all of humanity. She lives in the world, and although not of the world cf.
Jn she is called to serve the world according to her innermost vocation. This attitude, found also in the present document, is based on the deep conviction that just as it is important for the world to recognize the Church as a reality of history and a leaven in history, so too is it important for the Church to recognize what she has received from history and from the development of the human race. The Church, the sign in history of God's love for mankind and of the vocation of the whole human race to unity as children of the one Father , 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, economic and political order, founded on the dignity and freedom of every human person, to be brought about in peace, justice and solidarity.
This humanism can become a reality if individual men and women and their communities are able to cultivate moral and social virtues in themselves and spread them in society. Centesimus Annus , God's gratuitous presence. Every authentic religious experience, in all cultural traditions, leads to an intuition of the Mystery that, not infrequently, is able to recognize some aspect of God's face. On the one hand, God is seen as the origin of what exists , as the presence that guarantees to men and women organized in a society the basic conditions of life, placing at their disposal the goods that are necessary.
On the other hand, he appears as the measure of what should be , as the presence that challenges human action — both at the personal and at the social levels — regarding the use of those very goods in relation to other people. In every religious experience, therefore, importance attaches to the dimension of gift and gratuitousness , which is seen as an underlying element of the experience that the human beings have of their existence together with others in the world, as well as to the repercussions of this dimension on the human conscience, which senses that it is called to manage responsibly and together with others the gift received.
Gender and Sexuality
Against the background of universal religious experience, in which humanity shares in different ways, God's progressive revelation of himself to the people of Israel stands out. This revelation responds to the human quest for the divine in an unexpected and surprising way, thanks to the historical manner — striking and penetrating — in which God's love for man is made concrete.
These become historical action, which is the origin of the manner in which the Lord's people collectively identify themselves, through the acquisition of freedom and the land that the Lord gives them. The gratuitousness of this historically efficacious divine action is constantly accompanied by the commitment to the covenant, proposed by God and accepted by Israel. On Mount Sinai, God's initiative becomes concrete in the covenant with his people, to whom is given the Decalogue of the commandments revealed by the Lord cf. Ex Moral existence is a response to the Lord's loving initiative.
It is the acknowledgment and homage given to God and a worship of thanksgiving.