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Reception of the Economic Social Teaching of Gaudium Et Spes in the United States from 1965-2005

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Reception of the Economic Social Teaching of Gaudium Et Spes in the United States from 1965-2005 Marquette University e-Publications@Marquette Dissertations, Theses, and Professional Master's Theses (2009 -) Projects Reception of the Economic Social Teaching of Gaudium et Spes in the United States from 1965-2005 David Daniel Archdibald Marquette University Follow this and additional works at: https://epublications.marquette.edu/theses_open Part of the Religion Commons Recommended Citation Archdibald, David Daniel, "Reception of the Economic Social Teaching of Gaudium et Spes in the United States from 1965-2005" (2020). Master's Theses (2009 -). 618. https://epublications.marquette.edu/theses_open/618 RECEPTION OF THE ECONOMIC SOCIAL TEACHING OF GAUDIUM ET SPES IN THE UNITED STATES FROM 1965-2005 by David Daniel Archibald A Thesis submitted to the Faculty of the Graduate School, Marquette University, in Partial Fulfillment of the Requirements for the Degree of Master of Historical Theology Milwaukee, Wisconsin August 2020 TABLE OF CONTENTS Introduction ........................................................................................................................ 1 The Argument ..................................................................................................................... 4 Gaudium et Spes : The Process ............................................................................................ 6 Gaudium et Spes : A Synopsis of the Document ................................................................ 16 Analysis of Principles Governing Socio-Economic Life ...................................................... 26 Post-Conciliar Commentaries on Principles of Socio-Economic Life ................................ 36 Pope St. Paul VI: A Call for Development ............................................................. 45 Pastoral Letter of the American Bishops .............................................................. 50 Theological Critiques of Cardinal Avery Dulles and J. Brian Benestad ................. 55 Conclusion ......................................................................................................................... 60 Bibliography ...................................................................................................................... 64 1 Introduction ῥίζα γὰρ πάντων τῶν κακῶν ἐστιν ἡ φιλαργυρία, ἧς τινες ὀρεγόμενοι ἀπεπλανήθησαν ἀπὸ τῆς πίστεως καὶ ἑαυτοὺς περιέπειραν ὀδύναις πολλαῖς. For the love of money is the root of all evils, and some people in their desire for it have strayed from the faith and have pierced themselves with many pains. -1 Timothy 6:10 Pope John XXIII was elected on 28 October, 1958. Eighty-nine days later, on 25 January, 1959, “Good Pope John” announced that preparations would begin for the Second Vatican Council--the 21 st ecumenical council in the history of the Catholic Church, and only the second ecumenical council since the closing of the Council of Trent in 1563. John XXIII’s decision contradicted the notion that he was an “interim pope,” elected to serve as a tranquil leader with a jolly disposition prior to the election of a more dynamic pontiff. His announcement was received in varied manners around the globe. For some the impending council brought great excitement and expectancy. For others the announcement generated concern and doubt. After more than three years of preparation, which included the assessment of vota,1 the Council began on 11 October, 1962. John XXIII died on 3 June, 1963, between the first and second sessions of the Council. Cardinal Giovanni Battista Montini, who had been a Secretary of State for the Vatican from 1922 until he was appointed Archbishop of Milan in 1954, was elected pope on 21 June 1963. As Pope Paul VI, he continued and oversaw three sessions of the Council and brought it to a close on 8 December, 1965. At its completion, the Council had produced sixteen official documents which were released for the Church and the world. The 1 Vota were situational reports from bishops throughout the world which included main areas of concern for the Council to address. 2 documents include four constitutions, nine decrees, and three declarations. While all of the documents carry authoritative weight, the constitutions form the nucleus of the Council’s teachings, as they address the self-understanding, liturgical life, and missionary life of the Church. The decrees target more specified topics and groups within the Church while the declarations focus on topics of significant concern for the Church and the global community. Of the constitutions, the longest and most diverse is Gaudium et Spes , which addresses the role of the Church in the modern world. Its topics are numerous because the document was an attempt to address a wide-range of issues from around the globe, and there was great disparity in the conditions of various countries. The renowned, formidable first line of Gaudium et Spes states, “The joys and the hopes, the griefs and the anxieties of the men of this age, especially those who are poor or in any way afflicted, these are the joys and hopes, the griefs and anxieties of the followers of Christ.” 2 Some sufferings the document addresses were most obvious: hunger, extreme poverty, and deficiencies in education and development. The range of other topics in Gaudium et Spes span from culture to war, atheism, and technological advancement. The document called Catholics and people of good will to realize that all people must be concerned with the dignity and sacredness of every human life. Gaudium et Spes contains two parts, though it begins with a preface and a narrative description of the situation in the modern world. The preface outlines the contrast between the anguish people were experiencing and the hope of the Gospel, and notes the dichotomy between those with an abundance of wealth and those who live in extreme poverty. The introduction speaks of changes which have occurred in the world 2 Vatican Council II, Gaudium et Spes, available online: vatican.va, 1. 3 as well. Industrialization, urbanization, and the globalized mass media were impacting the world; a growing rejection of religion was also occurring in some countries. A conflict within individuals was also noted between anxieties and peace; between sin and virtue. After the introduction, Part I offers the Church’s thought on general ethical principles in four chapters on human dignity, the community of mankind, man’s activity in the world, and the role of the Church in the world. These chapters speak of core principles regarding human nature, emphasizing freedom, conscience, the interdependence of all people, and the need for positive human activity that benefits the common good. With the exception of atheism, which receives a bit more attention, Part I of Gaudium et Spes does not engage a specific topic in much detail. The transition from Part I to Part II of the document is a movement from general principles to more specific topics. After a brief introduction, Part II delves into matters of special urgency in the modern day. In five chapters the document addresses marriage and family life, the development of culture, economic and social life, political life, and peace among nations. These chapters offer practical, concrete thought on core matters that have challenged the modern world. Specifically, Chapter III, Economic and Social Life , contains two sections. The first section addresses economic development while the second concerns general principles of economic life. After outlining the thesis of this essay, I examine the creation of Gaudium et Spes (especially Part II, Chapter III, Section II- on Certain Principles Governing Socio- Economic Life as a Whole) and analyze in particular the Church’s continuing emphasis on these economic principles after the Council in the writings of representative theologians, Pope Paul VI, the American bishops, and two American theologians. 4 The Argument In an American culture of individualistic materialism, I maintain, the economic teachings of Gaudium et Spes , particularly articles 67-72, were necessary to counter that American tendency. In the wake of Vatican II, representative theologians, popes, and American bishops emphasized the economic principles of Guadium et Spes , especially those on the communal nature of all earthly goods, and the use of private property in an ethical manner that sees material possessions as a means of serving others and building up the common good. Charitable giving of one’s possessions, moreover, is not just a philanthropic option but a human and Christian responsibility. These ethical teachings, I also argue, could have been strengthened by emphasizing more specifically the biblical understanding of tithing as a practical means of executing the communal nature of all possessions. This paper demonstrates the aptness of the Church’s economic teaching in articles 67-72 of Gaudium et Spes by first offering a background on the formation of the Constitution in order to give it proper historical context. A review of the core content of Gaudium et Spes and then specifically of articles 67-72 will follow. The general review of the Constitution will place its economic teachings within the Church’s framework for Gaudium et Spes, which was designed to address many issues of ethics and social justice. The section on articles 67-72 will more precisely articulate the economic goals of the Church for the document and will ultimately examine how the Church sought to contest the pervasive individualism and materialism of the mid-twentieth century, which stood in contrast
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