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Catholic Social Teaching and the MDGs. Poverty knows no age and no boundaries. Faces of Poverty. Poverty knows no culture or race. A Key to Catholic Identity.
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Poverty knows no age and no boundaries Faces of Poverty
A Key to Catholic Identity The central message is simple: our faith is profoundly social. We cannot be called truly “Catholic” unless we hear and heed the Church’s call to serve those in need and work for justice and peace. Communities of Salt and Light U.S. Catholic Bishops, 1993
The Principles of Catholic Social Teaching
Pope Benedict XVI Caritas in Veritateaddresses the social themes vital to the well-being of humanity and reminds us that authentic renewal of both individuals and society requires living by Christ’s truth in love. Truth in love is the heart of the Church’s social teaching.
The Life and Dignity of the Human Person
John Paul II in The Social Concern of the Church (Sollicitudo Rei Sociales), 1987: “One of the great challenges to authentic human development is the reality of the miseries of poverty or economic underdevelopment existing side-by-side with the inadmissible super-development which involves consumerism and waste.”
The Rights and Responsibilities of the Human Person
Pope John XXIII in Peace on Earth (Pacem in Terris), 1963: Basic human rights: • food, clothing, shelter • healthcare, education • work or employment with a just and sufficient wage and leisure • civil and political rights • social goods of freedom of speech, religion, association, migration and participation in society.
The Call to Family and Participation in Community and the Common Good
John Paul II in One Hundred Years (Centesimus Annus), 1991: At the national level, promoting community and the common good requires creating employment for all, caring for the less privileged, and providing for the future. At the global level, it increasingly requires analogous interventions on behalf of the whole human family.
The Dignity of Work and the Rights of Workers
U.S. Bishops in Economic Justice for All, 1986: The fundamental question to ask about economic development is: What is it doing to people? What is it doing for people? What is it enabling people to do themselves and to participate in?
The Option for the Poor and Vulnerable
U.S. Bishops in Economic Justice for All, 1986 No one may claim the name of Christian and be comfortable in the face of the hunger, homelessness, insecurity, and injustice found in this country and the world. ********** That so many people are poor in a nation as rich as ours is a social and moral scandal that we cannot ignore.
Catechism of the Catholic Church: “Rich nations have a grave moral responsibility toward those which are unable to ensure the means of their development by themselves or have been prevented from doing so by tragic historical events.”
John Paul II in The Social Concerns of the Church (Sollicitudo Rei Socialis), 1987: Solidarity…is not a feeling of vague compassion or shallow distress at the misfortunes of so many people, both near and far. On the contrary, it is a firm and persevering determination to commit oneself to the common good; that is to say, to the good of all and of each individual because we are all really responsible for all.
John Paul II in The Social Concerns of the Church: If development is the new name for peace, war and preparations for war are the major enemy of the healthy development of peoples. If we take the common good of all humanity as our norm, instead of individual greed, peace would be possible.
John Paul II in The Ecological Crisis: A Common Responsibility: “We cannot interfere in one area of the ecosystem without paying due attention both to the consequences of such interference in other areas and to the well-being of future generations.”
U.S. Catholic Conference in Called to Global Solidarity, 1997 “Cain’s question, ‘Am I my brother’s keeper?’, has global implications and is a special challenge for our time, touching not one brother but all our sisters and brothers. Are we responsible for the fate of the world’s poor? Do we have duties to suffering people in far-off places? Must we respond to the needs of suffering refugees in distant nations? Are we keepers of the creation for future generations?
