REFLECTION ON

1 “An authentic faith – which is never comfortable or completely personal – always involves a deep desire to change the world, to transmit values, to leave the earth somehow better than we found it.”

Pope Francis, , 183

2 3 also makes it clear that the Gospel is not merely Evangelii gaudium), documents issued by about our personal relationship with God … The Synods (Justice in the World, 1971), as well Introduction to Catholic Gospel is about the Kingdom of God; it is about as statements of Bishops’ Conferences from loving God who reigns in our world … Both around the world (for example the Irish Social Doctrine Christian preaching and life, then, are meant to Catholic Bishops’ Conference Pastoral have an impact on society” (Evangelii gaudium, Reflection entitled The Cry of the Earth, 2014). 180). A number of key events and developments For centuries later, this social consciousness helped shape the social teaching of the acted as a motivation for Christians in times Church. The earliest documents tended to be “An authentic faith – which is never comfortable or completely personal of crisis. The front-line response to famines, Euro-centric in focus, dealing with issues of – always involves a deep desire to change the world, to transmit values, to leave to the sufferings of war, and to plagues, concern primarily to the European Church: the invariably came from Christian groups. Monks, rights of workers in industrialised European the earth somehow better than we found it.” priests and nuns commonly became the cities for example, the crisis surrounding providers of education and healthcare. In time, the Great Depression of the late 1920s and , Evangelii gaudium, 183 organisations such the Society of St Vincent early 1930s, the rise of totalitarian regimes, de Paul emerged, taking on a more formal and and so forth. However, the 1960s saw a organised structure, but always guided by that change as the teaching became more global The call to justice and peace has always been city which is to come, we are entitled to shirk same Christian calling to social justice. Pádraig in outlook. International social, political and an essential part of the life of the Christian. our earthly responsibilities; this is to forget Corkery captures this dynamic nature of our economic developments such as the Cold War, Our sacred texts offer a constant reminder of that by our faith we are bound all the more faith well: “The Gospel challenges us not to be decolonisation, civil rights movements, and the centrality of this call. In the Old Testament to fulfil these responsibilities according to the indifferent or hostile to the world we inhabit growth in international trade, meant that the the prophet Micah tells us: “this is what vocation of each one” (, 43). but to take it seriously and to take responsibility social justice agenda now became global in Yahweh asks of you: only this, to act justly, to for it. As women and men of faith, who strive to reach. These have been joined more recently love tenderly, and to walk humbly with your For Christians, of course, the New Testament shape our lives around the Gospel, our presence by questions of environmental justice and God” (Micah 6:8). contains the perfect example of God’s justice in the world is meant to be a dynamic, engaging related issues. Thus, our understanding of and mercy, Jesus Christ. The life and ministry presence that contributes to the transformation social relationships and, by implication, of our The writings of all the prophets provide of Jesus was one of inclusion, compassion and of the world.” 1 social responsibilities has taken on a much reminders of the sort of life Yahweh wishes forgiveness. Christ’s actions were counter- broader dimension than was earlier the case. from the people of the Covenant: a life of cultural; through his words and deeds he What we now call the Social Teaching of the justice, mercy, compassion and loving-kindness. challenged prevailing attitudes and structures Church is a more recent development. This The social teaching of the Church covers a The prophets denounce the hypocrisy of their that served to exclude and oppress sections of refers to the body of official teaching on social, huge variety of issues; one might say that society. To be a hypocrite is to wear a “false society. The parable about the Good Samaritan political and economic affairs that has been anything that affects our social relationships face”, to pretend to be someone or something illustrates that point well. Jesus is critical of a compiled incrementally over more than a is of concern to it. Popes have responded to the that you are not. What the prophets lamented situation where religious ritual and religious century. Pope Leo XIII’s great social “signs of their times” by publishing documents was a society that neglected the most ideology become more important than helping (1891) is generally taken as that challenge the social consciousness of “all vulnerable within it. For Amos, worship of God someone who is in pain. And in Matthew 22:34- its starting point. That document was the people of good will”, a phrase that with Mater is meaningless unless it is also put into daily 40 we note the double commandment to love first attempt by the Church’s Magisterium to et magistra marked the start of the practice action. “I hate, I despise your feasts, I take no both God and neighbour. In other words, love of address in an official way the social concerns of of addressing this kind of document to an delight in your solemn assemblies … but let God cannot be divorced from the working out the time. From then onward a set of teaching audience beyond the Church’s boundaries. justice roll down like waters and righteousness of justice and peace in this world. has emerged that deals with a large number of Poverty, the rights of workers, homelessness, like an ever-flowing stream” (Am. 5:21, 24). social justice issues in all parts of the world, and sexual exploitation and trafficking, war, The earliest Christian community took is found primarily in what are called the social migration, displacement of peoples, sustainable These texts show a deep concern for the inspiration from the life and example of . development, trade, ecology, economics, marginalised – the widow, the orphan, the Christ, and from its infancy the Christian faith business ethics, banking crises, HIV, access to poor and the stranger in a strange land. The embraced the world. The early Christians went Such is the significance of Rerum novarum healthcare, food security, rights of prisoners, strength of the Covenant relationship with out into the world, conscious of its dangers and that many of the subsequent social encyclicals rights of ethnic minorities — all of these are Yahweh is witnessed through commitment to its shortcomings, but with a deep conviction were issued to mark its anniversary. But now seen to be proper subjects of individual the suffering of others, and not just through that they could change it for the better. Theirs the Church’s social teaching also includes and collective moral concern. visits to the Temple. Thousands of years was not a private faith, one that remained a Pastoral Constitution (Gaudium et spes), – later we hear those words of the prophets sheltered from the world. Rather, the Christian Declarations (such as the Declaration on 1 Pádraig Corkery, Companion to the Compendium of the echo through the Council Fathers when they faith was one that was proactive, inclusive and Religious Freedom of Vatican II), Apostolic Social Doctrine of the Church, (Dublin: Veritas, 2007), p 18. proclaimed that, “it is a mistake to think that, driven by the joy of the Gospel message. As Exhortations (Pope Paul VI’s Octogesima because we have no lasting city, but seek the Pope Francis explains, “Reading the Scriptures adveniens for example, or Pope Francis’

4 5 Justice

“Come you whom my Father has blessed, take for your heritage the kingdom prepared for you since the foundation of the world. For I was hungry and you gave me food; I was thirsty and you gave me drink; I was a stranger and you made me welcome; naked and you clothed me, sick and you visited me. In prison and you came to see me.”

Matthew 25: 34-6

“Why do you call me ‘Lord’ and not do as I say?” (Luke 6:46)

The biblical understanding of justice is mark- we are reminded, is one who stands with those edly relational. Both the Old and the New who suffer injustice. Indeed, the prophets Testament support a vision of justice that realised that faith in Yahweh is meaningless if places the person and human relationships at it is not accompanied by a living out of God’s its centre. This helps to act as a counter-balance justice and mercy in the here and now. to narrow, or individualistic, notions of justice and its demands. In the New Testament, the life and ministry The underlying insight is that everyone has the the heart of the Gospel message, and therefore of Christ offers a complete picture of the justice right and responsibility to live in our world central to the Christian mission. Evangelisation In the Old Testament we see that the “just that in the Hebrew Bible is ascribed to Yahweh constructively, not destructively, and to ensure is achieved not only through proclaiming the person” is one who is in right relationship with and expected of Yahweh’s people. The ministry that we leave it in a better state than when we joy of the Gospel, but also through action for his workers, his neighbours, the piece of earth of Jesus is what we would call an inclusive entered it. the betterment of our world. that he inhabits (Job for example). By contrast, ministry. As we watch it we witness a God the unjust person is one who neglects those whose love goes to the margins of society; a At the core of Catholic Social Teaching are a The second of our questions is related to around him. The prophets criticised those who God whose actions are counter-cultural; a God number of key concepts and principles. Chief the first: how much weight does the social failed to take care of the vulnerable in society who cares more for people than for what is among these are justice, human dignity, the teaching of the Church carry? Is it as important – the widow, the orphan, the poor, the alien in merely a contingent rule. common good, the principles of participation, as other moral teachings of the Catholic a strange land. The God of the Old Testament, , and subsidiarity, the universal Church? The Magisterium leaves us in no destination of the world’s goods, and the option doubt. The Compendium states: “Insofar for the poor. We shall look at these in detail as it is part of the Church’s moral teaching, Discussion Questions in the next section, but meanwhile we must the Church’s social doctrine has the same answer two questions that are often asked. dignity and authority as her moral teaching. It is authentic magisterium, which obligates How might the biblical understanding of justice, and especially the witness of Christ, shape The first can be put as follows: is social concern the faithful to adhere to it.”2 It requires little the way in which we govern and organise ourselves in our parish or in our diocese? an optional extra for the Christian, something thought to see a direct moral significance that we are free to disregard as part of what is in the themes of Catholic Social Teaching to How might the inclusiveness with which Jesus looked on those to whom he ministered challenge demanded of a follower of Jesus? The answer which we now turn. us at local Church level? Are we hospitable to the stranger, to those who are on the margins? must be an unequivocal no. We have already glanced at the basis for this answer in key 2 Pontifical Council for Justice and Peace, Compendium of In contemporary Ireland, whom do we identify as the stranger? biblical texts, to which we can now add the the Social Doctrine of the Church, (New York: Continuum numerous Church documents which remind us International Publishing Group, 2005), para. 80. that a commitment to justice and peace is at

6 7 Human Dignity The Common Good

“Do not try to combine faith in Jesus Christ, our glorified Lord, The common good is described in Catholic teaching as the “sum total of social with the making of distinction between classes of people.” conditions which allow people, either as groups or as individuals, to reach their

James 2:1 fulfilment more fully and more easily.”

Gaudium et spes, 26 Christian anthropology offers an understan- has the space and opportunity to ensure that ding of the person that has certain readily his uniqueness emerges. The Christian understanding of the common housing and other components of an adequate identifiable characteristics. We recognise the good offers a balance between extreme social infrastructure is essential to our realising person as relational and social. Christians hold Acknowledging in this way the dignity of individualism and totalitarian notions of how the common good. However, the Christian the belief that human beings are made in God’s every human being, irrespective of race, gender, society should function. It emphasises the fact notion of the common good also makes much image and likeness (imago Dei), and therefore skin colour, religion, ethnicity, means that our that the fundamental rights of all people must of those social relationships that are vital to the human person has an innate dignity modern talk of human rights fits beautifully be protected and promoted, while at the same both individual and societal flourishing. that must be honoured. This way of looking into Christian thinking. Correspondingly, the time acknowledging that we are part of a social at the person is enhanced by the Christian development of human rights theory, language whole. Hence, individual rights bring with Hence, the common good and what is known understanding of God as Trinity. and legislation helps to reinforce Christian them corresponding responsibilities. in Catholic social doctrine as the principle of faith in the dignity of each human person. participation are intricately linked. Translating For the Father, the Son and the Holy Spirit The Christian anthropological vision of the this into practical terms, we can say that are obviously interrelated, and their Related concepts such as the principle of person, as mentioned earlier, highlights civic participation, in its many guises, is a interrelationships – the way each Person is participation, the common good, solidarity features that point towards and accentuate critical dimension of the common good. It related to the Others – provide an exemplar and justice also complement this; our dignity human relationality, and this radically is through our participation in society that for right human relationships too. If we are is connected to our social and inter-personal relational understanding of the person (in we contribute to the larger social good. We made in the image of this trinitarian God, nature. Thus, one finds in the social teaching relationship with God and with neighbour) may do this politically through exercising it follows that we are meant to relate as the of the Church a constant attempt to balance reinforces the notion of social commitment. our vote in elections, or through the paying Three Persons do. And among the qualities the individual (and his/her rights) with Christian thought merges with that of ancient of taxes in order to provide social services for of the interrelationships of Father, Son and the social (the corresponding duties that Greek philosophers in its belief that human the less well off, or through our involvement Holy Spirit are mutuality, respect, equality accompany these rights). Therefore, while the flourishing is best realised through positive in local community groups, through peaceful (none is subordinate to any other Person) and dignity of the person and his/her rights are human relationships with others. protest, or through our participation in various uniqueness. Even within the close relations constantly acknowledged, it is understood voluntary organisations. Civil society, as it of the Three, as ancient Christian writers against the broader canvas of social obligation. The common good describes the complex is called, provides some of the mechanisms envisaged the life of God, each divine Person web of social and inter-personal relationships through which we participate in our that we need in order to flourish, as well as communities. Political authorities play a major the context or environment that is necessary role in the promotion and protection of the Discussion Questions for those relationships to foster and to grow. common good, but it is impoverishing to think It encompasses much more than just the only in terms of what a government must What are the main challenges to the protection of human dignity in Ireland today? material commodities, services and utilities provide for its citizens. There is an onus on that perhaps we tend to think of first. Needless each of us to contribute to the common good What could we do to increase understanding of the principle of human dignity in our society? to say, access to education, healthcare, food, according to our gifts and our role in society.

8 9 Discussion Questions Solidarity What particular contribution can the Church make, either in your own parish or globally, to the promotion and protection of the common good?

How do the structures of your community help/hinder social participation? How might the local Church help to promote greater awareness of the common good? “[Solidarity] is not a feeling of vague compassion or shallow distress at the misfortunes What other organisations might it work with to this end? 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.” Participation Saint John Paul II, , 38

The virtue of solidarity became prominent in We see every day the manifold ways in which Catholic social thinking in the late nineteenth the modern world is interconnected. We and early twentieth centuries. It was used have become a highly interdependent global “Changing structures without generating new convictions and to differentiate Catholic social thought from community. Increased communication and attitudes will only ensure that those same structures will become, liberal and communist theories of how society travel allows us to know almost immediately should be run. The concept became a central what is happening thousands of miles away. sooner or later, corrupt, oppressive and ineffectual.” feature of the Polish workers’ movements in We are able to respond to crises more speedily the 1980s and of the teaching of Saint John Paul and effectively. This helps to foster a greater Pope Francis, Evangelii gaudium, 189 II. The notion of solidarity moves us towards sense of interdependence and of solidarity encounter with others. This is not a hollow among people and peoples. The international idea, or a vague feeling of compassion for the responses to tragedies such as the 2004 The principle of participation is based on the of participation is important not only for the plight of those around us. Rather, it pushes us Indian Ocean tsunami, or the efforts to find belief that human agency is itself a good, mission of the Church ad extra, but also for out into positive encounter with others. It is a missing Malaysian Airlines Flight MH370 in and an integral part of the common good. the life of the Church ad intra. A movement proactive notion, one which concerns not only 2014, illustrate the ways in which the human The Compendium of the Social Doctrine of the towards greater recognition of lay members the quality of our relationships but also issues community can be mobilised in times of Church describes participation as “a series of the Church and increased lay participation in action towards rectifying injustices suffered great tragedy. of activities by means of which the citizen in Church life, several decades in train, was by others. contributes to the cultural, economic, political emphatically endorsed at the Second Vatican However, increased communication and wider and social life of the civil community to Council. The bishops participating in the Council In the Compendium we read that the virtue distribution of information also highlight the which he/she belongs” (n. 189). It goes on to acknowledged the very distinctive roles that lay of solidarity “highlights in a particular way enormous inequalities in our world. We have explain that participation is a cornerstone people play in the world: “The laity are called the intrinsic social nature of the human instant access to information concerning of “all democratic orders and one of the to participate actively in the whole life of the person, the equality of all in dignity and poverty, malnutrition, famine, dictatorships, major guarantees of the permanence of Church; not only are they to animate the world rights and the common path of individuals and ethnic cleansing. Solidarity, therefore, the democratic system” (n. 190). This is the with the spirit of Christianity, but they are to be and people towards an ever more committed requires of us a firm commitment to “the good background to a principle well expressed by witnesses to Christ in all circumstances and at unity” (n. 192). of all and of each individual because we are all Pádraig Corkery: “because participation is a the very heart of the community of mankind” really responsible for all (n. 193). basic right that contributes to the common (Gaudium et spes, 43). good of society there is a duty on all to – challenge attitudes and structures that 3 Pádraig Corkery, Companion to the Compendium of the work against participation.” 3 The principle Social Doctrine of the Church, p. 77. Discussion Questions What are some of the main challenges to solidarity in our society today? Discussion Questions What do the Church/Church groups do to help promote a spirit of solidarity in our communities?

What are the attitudes and structures that deny people the opportunity to participate in society? What can we do about them? How might the Church/Church groups help?

10 11 The Principle of The Universal Destination Subsidiarity of the World’s Goods

This principle states that government should and that it is not the business of the State to In Saint John Paul II stated that “God gave the earth not over-extend its reach into local or personal deny individuals or groups this right. To do so to the whole human race for the sustenance of all its members, without affairs. Rather, the State should help (subsidium) quenches the spirit and freedom of individuals, local groups and not try to control or replace and thus can be destructive to human excluding or favouring anyone. This is the foundation of the universal their decision-making abilities. This adds to flourishing. destination of the earth’s goods.” a richness and vibrancy in society whereby local expertise, knowledge and skills contribute We might also think of subsidiarity as both a Centesimus annus, 31 to the running of communities. We can see means and an end. It can be understood as a how the principle of solidarity is important “means” in so far as it allows for more effective here, as are concepts such as human agency, and creative governance. The State has limited Christians believe that all human beings Church we are reminded that “the principle responsibility, freedom, human creativity and resources, and can rarely, if at all, assume are made in God’s image and likeness, and of the universal destination of goods is an initiative. total control over the running of a country. therefore all have the right to participate in invitation to develop an economic vision Delegating responsibility for local affairs to God’s creation. The world’s goods are not the inspired by moral values that permit people The State, of course, can intervene in local local communities frees the State to look after preserve of the select few, and Christians, not to lose sight of the origin or purpose of issues. In situations where the common good national interests. It also serves as a means motivated by the joy of the Gospel, are called these goods, so as to bring about a world of is threatened, or in times of crisis when local towards the realisation of human creativity to rectify processes and structures that exclude fairness and solidarity, in which the creation of structures are unable to adequately deal with a and involvement in social affairs. But it can and alienate people. wealth can take on a positive function” (n. 174). problem, the resources of the State may need to be understood also as an “end”, since freedom, be called upon for the good of the community. initiative, creativity and social responsibility The idea of the universal destination of the Thus, the earth’s goods, governed by the norms are good in themselves, quite apart from earth’s goods can be described as a natural of a socially just distribution, ought to enhance This principle is based on the recognition that any good outcomes which may result from right. By this we mean that it stems from the lives of all human beings and allow for the individuals and local groups have something their exercise. our human nature, made as we are in God’s flourishing of all peoples. This includes not unique and positive to contribute to society, image. Other rights, such as the right to private only the material commodities and resources property for example, must not hinder this. In of the world, but also the invention of new the Compendium of the Social Doctrine of the technologies and processes. Discussion Questions

How do you see the principle of subsidiarity being realised at parish and diocesan level? Discussion Questions

Can you identify the ways in which people at every level of civil community are included How might the principle of the universal destination of the world’s goods impact in decision-making? our decisions as consumers? How can the Church contribute to greater local participation in civil life, and how might How could we support members of our local Church community in making Christian citizens collaborate with other religious groups towards this end? ethical consumer choices?

12 13 The Discussion Questions What forms of poverty and vulnerability are we aware of in our local community? How can we, as a Church community, reach out to those who are experiencing spiritual poverty?

“I tell you solemnly, in so far as you did this to one of the least of these brothers and sisters of mine, you did it to me.” Integral Human Development Matthew 25:40

“Doubly poor are those women who endure situations of exclusion, mistreatment and violence, since they are frequently less able to defend their rights.” “The moral dimension of the economy shows that economic efficiency Evangelii gaudium, 212 and the promotion of human development in solidarity are not two separate or alternative aims but one indivisible goal.”

As we saw above, in both Old and New poverty. Many people find themselves excluded Compendium of the Social Doctrine of the Church, 332 Testaments the Christian encounters a God from social, political, religious and cultural who takes a deliberate stance on behalf of the participation because of their gender or their poor. The God of Jesus Christ is an inclusive ethnicity. In 1967 Pope Paul VI issued his social encyclical Secondly, Pope Paul is highly critical of a God, and One who recognises the suffering on development, Populorum progressio. It can concept of development that prizes economic of the marginalised in a particular way. The “It is essential to draw near to new forms of be argued that this remains the blueprint growth above all other human considerations. Gospel message is motivational, therefore, poverty and vulnerability, in which we are for current Catholic thinking on this topic. He says that it is “unfortunate” that a system moving us outward towards action on behalf called to recognise the suffering Christ, even Its significance was such that later Popes exists which regards “profit as the key motive of others. if this appears to bring us no tangible and marked its anniversary by publishing social for economic progress, competition as the immediate benefits. I think of the homeless, documents. Its relevance for today’s world supreme law of economics, and private The principle of the universal destination of the the addicted, refugees, indigenous peoples, continues to be seen; many of Pope Paul’s ownership of the means of production as an earth’s goods has a direct connection with the the elderly who are increasingly isolated warnings were realised, and much of this absolute right that has no limits and carries no option for the poor. There is a moral imperative and abandoned, and many others” (Evangelii document addresses the economic difficulties corresponding social obligation” (Populorum to distribute the resources and technologies gaudium, 210). that we face in the island of Ireland today. progressio, 26). of the world in a more just and equitable way. In a world of gross inequalities, Christians are Pope Francis draws our attention to the There are a number of features of Pope Paul’s Similarly, Pope Francis critised a trickle-down called to challenge and reform the structures vulnerability of the poor, especially the many vision of integral human development. Firstly, view of economic progress, noting the unequal and attitudes that continue to exclude millions women around the world who are “doubly it is person-centered. The human person must benefits it brings. “Some people continue to of people from the benefits poor” because of their economic, social and be placed at the centre of our understanding defend trickle-down theories which assume of our earthly community. cultural subordination. He tells us that “For of development, and that in turn requires us that economic growth, encouraged by a free the Church, the option for the poor is primarily to coin an understanding that incorporates market, will inevitably succeed in bringing Poverty takes on many guises. We most a theological category rather than a cultural, all dimensions of human living – the spiritual, about greater justice and inclusiveness in the immediately think of economic deprivation sociological, political or philosophical one. God cultural, emotional, relational and material world. This opinion … expresses a crude and and the ways in which people remain isolated shows the poor ‘his first mercy’. This divine dimensions. “Development cannot be limited naïve trust in the goodness of those wielding because of it. Food insecurity, lack of access to preference has consequences for the faith to mere economic growth. In order to be economic power and in the sacralised workings clean water and basic healthcare, poor housing, life of all Christians, since we are called to authentic, it must be complete; integral, that of the prevailing economic system” (Evangelii homelessness – these are all the consequences have ‘this mind … which was in Jesus Christ’” is, it has to promote the good of every [person] gaudium, 54). of the economic marginalisation of millions (Evangelii gaudium, 198). and of the whole [person]” (Populorum of people around the world. But we might progressio, 14). also think of social, cultural and spiritual

14 15 Pope Paul also recognised the close connection the creation of lasting peace in our world. Irish Catholic Bishops’ A Call to Action in Times 2011 between development and peace. If we are to But it cannot be a type of development that Conference (and associated of Crisis find lasting peace and stability in our world excludes the majority and benefits the few, but Councils and Agencies) we must work towards equitable and fair rather one that is inclusive and beneficial for development. This point has been echoed by all. Authentic development must cater for all From Crisis to Hope: Working To 2011 economists such as James Wolfensohn, who aspects of human flourishing, and allow for Achieve the Common Good have repeatedly insisted that peace can only the possibility of all people to participate in Challenging Poverty 2010 be achieved by tackling poverty. Sustainable, social progress. in Northern Ireland equitable development, therefore, is key to The Cry of the Earth 2009 In the Wake of the Celtic Tiger: Discussion Questions Poverty in Contemporary Ireland 2009

What is required in our society to enable people to flourish? Violence in Irish Society: 2008 Towards an Ecology of Peace What is the impact of inequality in our society? Who is suffering as a consequence of inequality? Catholic Bishops’ Conference Choosing the Common Good 2010 of England and Wales 4 Meeting God in Friend 2010 Timeline documents and Stranger United States Catholic Forming Consciences for 2011 Bishops’ Conference Faithful Citizenship When I Call for Help: A 2002 Pope Leo XIII Rerum novarum 1891 Pastoral Response to Domestic Pope Pius XI 1931 Violence Against Women Pope Pius XII Christmas Messages 1939–1945 Sharing Catholic Social 1998 Teaching: Challenges Saint John XXIII 1961 and Directions 1963 Living the Gospel of Life: 1998 Gaudium et spes 1965 1965 A Challenge to American Catholics Pope Paul VI Populorum progressio 1967 1971 Economic Justice for All 1993 Synod of Bishops Justitia in mundo 1971 The Harvest of Justice is Sown in Peace 1986 Saint John Paul II Familiaris consortio 1981 1981 Catholic Bishops’ Conference What is Happening to 1988 Sollicitudo rei socialis 1987 of the Philippines Our Beautiful Land? Centesimus annus 1991 Indian Bishops’ The Role of the Church 2013 Pope Benedict XVI 2005 Conference for a Better India 2009 Pope Francis Evangelii gaudium 2013 4 Please note, the Bishops’ Conference documents listed here are a selection of documents produced, and do not Latin American Catholic Medellin Documents 1968 represent a comprehensive list. In addition, this is merely a sample of Bishops’ Conferences from around the world Bishops’ Conference Puebla Documents 1979 that issued documents dealing with social justice issues.

16 17 Useful Catholic Useful Catholic Social Teaching Texts Social Teaching Texts and Commentaries and Commentaries

All Church social documents are available from the Vatican Pádraig Corkery, Companion to the Compendium of the Social website: www.vatican.va Doctrine of the Church, (Dublin: Veritas, 2007)

Catechism of the (2nd ed.). (Washington, DC: Donal Dorr, Option for the Poor: A Hundred Years of Catholic Social Libreria Editrice Vaticana-United States Conference of Catholic Teaching, (New York: Orbis, 2001) Bishops, 2000) Lorna Gold, Bryan Hehir, Enda McDonagh, Ethical Globalisation, Congregation for the Doctrine of the Faith, “Doctrinal Note on (Christian Perspectives on Development Issues Series), (Trócaire/ Some Questions Regarding the Participation of Catholics in Political Veritas, 2005) Life”, in Readings on Catholics in Political Life (Washington, DC: USCCB, 2006) Kenneth Himes (ed.), Modern Catholic Social Teaching: Commentaries and Interpretations, (Washington: Georgetown Council for Justice and Peace, “Catholic Social Teaching University Press, 2005) Perspectives”, available at: www.catholicbishops.ie/2012/09/27/ catholic-social-teaching-explored Kenneth R. Himes, Responses to 101 Questions on Catholic Social Teaching, (New York: Paulist Press, 2001) Eucharistic Congress, “Inclusive Parishes”, available at: www.iec2012.ie/media/CommunionandInclusion Linda Hogan, Human Rights, (Christian Perspectives on Jan20121.pdf Development Issues Series), (Trócaire/Veritas, 2002)

Mark J. Allman, Tobias L. Winright, After the Smoke Clears: The Just David Hollenbach, The Global Face of Public Faith: Politics, War Tradition and Post War Justice, (New York: Orbis, 2010) Human Rights, and Christian Ethics, (Washington: Georgetown University Press, 2003) Eoin Cassidy (ed.), The Common Good in a Unequal World: Reflections on the Compendium of the Social Doctrine of the Church, Pontifical Council for Justice and Peace, Compendium of the (Dublin: Veritas, 2007) Social Doctrine of the Church, (Dublin: Veritas, 2005)

Eoin Cassidy (ed.), Who is my Neighbour? Deus Caritas Est: Ethna Regan, Theology and the Boundary Discourse of Human An Encyclical for Our Times?, (Dublin: Veritas, 2009) Rights, (Washington: Georgetown University Press, 2010)

iCatholic videos available at: www.iCatholic.ie Michael Sandel, Justice: What’s the Right Thing to Do? (New York: Farrar, Straus and Giroux, 2009) International Jesuit Network for Development, The Development of Peoples: Challenges for Today and Tomorrow, (Dublin: Columba Trócaire: A Call to Action. An Exploration of the meaning of the word Press, 2007) ‘Trócaire’. Trócaire Internal Publication.

John A. Coleman (ed.), Globalization and Catholic Social Trócaire resources for parishes and pastoral groups available at Thought, (New York: Orbis, 2005) www.trocaire.org/parishes

Zenit (for global Catholic news): www.zenit.org

18 19 www.trocaire.ie 20