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The Lane Center Series Volume 3 Pope Francis And
THE LANE CENTER SERIES VOLUME 3 FALL 2015 POPE FRANCIS AND THE FUTURE OF CATHOLICISM IN THE UNITED STATES: The Challenge of Becoming a Church for the Poor The Lane Center Series Published by the Joan and Ralph Lane Center for Catholic Studies and Social Thought University of San Francisco 2130 Fulton Street San Francisco, CA 94117-1080 www.usfca.edu/lane-center ISSN 2372-3467 Authors retain the copyright to their essays. Queries regarding permissions should be sent to the authors using the email addresses provided with their essays. Published by the Joan and Ralph Lane Center for Catholic Studies and Social Thought of the University of San Francisco, The Lane Center Series promotes the center’s mission to advance the scholarship and application of the Catholic intellectual tradition in the church and society with an emphasis on social concerns. The series features essays by Lane Center scholars, guest speakers, and USF faculty. It serves as a written archive of Lane Center events and programs and allows the work of the center to reach a broader audience. Produced by the Joan and Ralph Lane Center for Catholic Studies and Social Thought 2013 TABLE OF CONTENTS Introduction Erin Brigham, David E. DeCosse, and Michael Duffy, editors The Francis Effect: A Better Catholic Values Debate in American Public Life? John Gehring Pope Francis and the Consistent Ethic of Life John Coleman, S.J. The Church as a Field Hospital: The Ecclesiology of Pope Francis Erin Brigham Intrinsic Evil: A Guide for the Perplexed William O’Neill, S.J. Confronting the “Economy of Exclusion” from the Ground Up John Baumann, S.J. -
Being Faithful Citizens in the Voting Booth
WITNESSWITNESS Volume 12 Number 1 SUMMER 2012 Being Faithful Citizens in the Voting Booth By Jason Hall health, to home, to work, to family, to culture—is ften, the tensions, distractions, and confusion false and illusory if the right to life, the most basic generated by partisan politics make it difficult to and fundamental right and the condition for all other O discern the appropriate Catholic approach to elec- personal rights, is not defended with maximum de- tions. In Forming Consciences for Faithful Citizenship, the termination. (Christifideles Laici, no. 38) bishops of the United States give us some clear principles In an attempt to incorporate these teachings, two temp- to consider when making voting decisions. We must be tations present themselves. First, we might embrace an carefully discerning voters. We must not allow partisan loy- understanding of all issues as morally equivalent. However, alties, shallow political advertising, or economic self- this would be a failure of judgment. “The direct and inten- interest to be the determining factor in deciding for whom tional destruction of innocent human life from the moment we will vote. of conception until natural death is always wrong and is not How should we rate the importance of issues that divide just one issue among many. It must always be op- candidates and parties? Faithful Citizenship stresses the posed.” (FC, 28) The second temptation is to use the rela- importance of the virtue of prudence, the ability “to discern tive importance of big issues like abortion or euthanasia as our true good in every circumstance and to choose the right an excuse to ignore other issues which bear on the com- means of achieving it.” (FC, 19, quoting the Catechism of mon good. -
The Holy See
The Holy See ADDRESS OF JOHN PAUL II TO THE PLENARY ASSEMBLY OF THE CONGREGATION FOR THE EVANGELIZATION OF PEOPLES Saturday, 24 May 2003 Your Eminences, Venerable Brothers in the Episcopate and in the Priesthood, Dear Brothers and Sisters, 1. I welcome and greet with affection each one of you who are taking part in the Plenary Assembly of the Congregation for the Evangelization of Peoples. I greet first of all Cardinal Crescenzio Sepe, Prefect of your Congregation; I am grateful to him for the words he has addressed to me on your behalf. With him, I greet the Secretaries, the Undersecretary and the collaborators of the Dicastery; I greet the Cardinals, Bishops, men and women Religious and all who are present. During the work of the Plenary Meeting, you have addressed an important aspect of the Church's mission: "Formation in the mission lands", with reference to the priests, seminarians, Religious, catechists, and lay people involved in pastoral activities. This topic deserves your full attention. 2. The urgent need to train apostles for the new evangelization was reasserted by the Second Vatican Council as well as by the Synods of Bishops held in recent years. The work of the Synodal Assemblies has resulted in important Apostolic Exhortations, of which I will only mention Pastores Dabo Vobis, Vita Consecrata, Catechesi Tradendae and Christifideles Laici. The recently founded Ecclesial Communities are rapidly expanding. Precisely because weaknesses and difficulties in their development process have sometimes been identified, it appears urgently necessary to insist on the formation of well-qualified pastoral workers by means of systematic programmes, adapted to the needs of the present time and attentive to "inculturating" the Gospel in the different settings. -
The Holy See
The Holy See IOANNIS PAULI PP. II SUMMI PONTIFICIS SOLLICITUDO REI SOCIALIS LITTERAE ENCYCLICAE AD EPISCOPOS, SACERDOTES, FAMILIAS RELIGIOSAS, FILIOS ET FILIAS ECCLESIAE ET AD UNIVERSOS HOMINES BONAE VOLUNTATIS, VICESIMO EXPLETO ANNO AB EDITIS LITTERIS ENCYCLICIS A VERBIS « POPULORUM PROGRESSIO » INCIPIENTIBUS. Venerabiles fratres, dilectissimi filii et filiae, salutem et apostolicam benedictionem 1. Sollicitudo rei socialis Ecclesiae veram hominis et communitatis respiciens progressionem, quae pariter ips ius hominis omnes servet facultates ac provehat, multimodis est patefacta. Praecipuum quidem eiusdem doetrinae tradendae instrumentum novissimis temporibus in Romanorum Pontificum potissimum invenitur Magisterio, quod quidem a Leonis XIII Litteris Encyclicis sumens exordia, quarum verba initialia sunt Rerum Novarum, quasi a capite ad quod reliqua referuntur (1), identidem hac de re pertractavit, dum varia documenta socialia foras edenda interdum curabat ipsis anniversariis temporibus, quibus ilIa occurrebat memoria (2). Nec vero Summi Pontifices suis ipsorum dissertationibus doctrinae socialis Ecclesiae collustrare etiam novas rationes neglexerunt. Ipso igitur initio repetito a Leonis XIII luculentis monitis, subsequentibus additamentis locupletato Magisterii, pervenitur ad « corpus » quoddam doctrinae, quod gradatim contexitur, cum scilicet Ecclesia, Verbi a Christo Iesu (3) revelati spectans 2 plenitudinem, Spirituque Sancto affiante (cfr. Io 14, 16. 26; 16, 13-15), vitae hominum scrutatur eventus, dum per historiae cursum evolvuntur. -
The Idea of the Common Good in the Light of Encyclicals Laborem Exercens and Centesimus Annus
Teka Komisji Prawniczej PAN Oddział w Lublinie, t. XIII, 2020, nr 1, s. 479-491 https://doi.org/10.32084/tekapr.2020.13.1-36 THE IDEA OF THE COMMON GOOD IN THE LIGHT OF ENCYCLICALS LABOREM EXERCENS AND CENTESIMUS ANNUS Rev. Wojciech Wojtyła, Ph.D. Department of Legal Theory and History, Faculty of Law and Administration at the Kazimierz Pułaski University of Technology and Humanities in Radom e-mail: [email protected]; https://orcid.org/0000-0002-5482-705X Summary. John Paul II placed man at the centre of his reflection in the encyclicals Laborem exer- cens and Centesimus annus and it was in man, his intelligence and competences, his capacity for creative initiative and entrepreneurship, that the pope saw the mainspring of social wealth and good. The deliberations in both the papal documents are founded on the idea it is not material capital but science, technology, and skills, referred to as new types of property, that are the greatest asset of industrial countries at present. In John Paul II’s belief, a correctly interpreted relationship between economy, anthropology, and ethics is the key to overcoming social problems, with various forms of alienation being the gravest. A vision of man as a creative subject whose ability of personal parti- cipation is the basic common good of every society plays a special role in giving the right shape to organized social life. The pope argued a personalistic understanding of common good both relieves tensions between private property and the right to the universal destination of goods as defined by the Catholic social philosophy and paves the way for economic success of nations and states. -
Ut Unum Sint
ENCYCLICAL LETTER UT UNUM SINT OF THE SUPREME PONTIFF JOHN PAUL II ON COMMITMENT TO ECUMENISM 25 May 1995 INTRODUCTION 1. Ut unum sint! The call for Christian unity made by the Second Vatican Ecumenical Council with such impassioned commitment is finding an ever greater echo in the hearts of believers, especially as the Year 2000 approaches, a year which Christians will celebrate as a sacred Jubilee, the commemoration of the Incarnation of the Son of God, who became man in order to save humanity. The courageous witness of so many martyrs of our century, including members of Churches and Ecclesial Communities not in full communion with the Catholic Church, gives new vigor to the Council’s call and reminds us of our duty to listen to and put into practice its exhortation. These brothers and sisters of ours, united in the selfless offering of their lives for the Kingdom of God, are the most powerful proof that every factor of division can be transcended and overcome in the total gift of self for the sake of the Gospel. Christ calls all his disciples to unity. My earnest desire is to renew this call today, to propose it once more with determination, repeating what I said at the Roman Coliseum on Good Friday 1994, at the end of the meditation on the Via Crucis prepared by my Venerable Brother Bartholomew, the Ecumenical Patriarch of Constantinople. There I stated that believers in Christ, united in following in the footsteps of the martyrs, cannot remain divided. If they wish truly and effectively to oppose the world’s tendency to reduce to powerlessness the Mystery of Redemption, they must profess together the same truth about the Cross.1 The Cross! An anti-Christian outlook seeks to minimize the Cross, to empty it of its meaning, and to deny that in it man has the source of his new life. -
“The Paths of Mission”
“The Paths of Mission” Chapter V of John Paul II’s Redemptoris Missio: On the Permanent Validity of the Church's Missionary Mandate 7 December 1990 Contents of Redemptoris Missio Blessing Introduction #1 - 3 I. Jesus Christ, the Only Savior #4 - 11 II. The Kingdom of God # 12 - 20 III. The Holy Spirit, the Principal Agent of Mission #21 - 30 IV. The Vast Horizons of the Mission Ad Gentes #31 - 40 V. The Paths of Mission #41 - 60 VI. Leaders and Workers in the Missionary Apostolate #61 - 76 VII. Cooperation in Missionary Activity #76 - 86 VIII. Missionary Spirituality #87 – 91 Conclusion #92 http://www.vatican.va/holy_father/john_paul_ii/encyclicals/documents/hf_jp- ii_enc_07121990_redemptoris-missio_en.html Contents CHAPTER V - THE PATHS OF MISSION............................................................................................ 1 The First Form of Evangelization Is Witness ....................................................................................... 1 The Initial Proclamation of Christ the Savior ...................................................................................... 2 Conversion and Baptism ..................................................................................................................... 3 Forming Local Churches ...................................................................................................................... 5 "Ecclesial Basic Communities" as a Force for Evangelization ............................................................. 7 Incarnating the Gospel in Peoples' -
John Paul II and Children's Education Christopher Tollefsen
Notre Dame Journal of Law, Ethics & Public Policy Volume 21 Article 6 Issue 1 Symposium on Pope John Paul II and the Law 1-1-2012 John Paul II and Children's Education Christopher Tollefsen Follow this and additional works at: http://scholarship.law.nd.edu/ndjlepp Recommended Citation Christopher Tollefsen, John Paul II and Children's Education, 21 Notre Dame J.L. Ethics & Pub. Pol'y 159 (2007). Available at: http://scholarship.law.nd.edu/ndjlepp/vol21/iss1/6 This Article is brought to you for free and open access by the Notre Dame Journal of Law, Ethics & Public Policy at NDLScholarship. It has been accepted for inclusion in Notre Dame Journal of Law, Ethics & Public Policy by an authorized administrator of NDLScholarship. For more information, please contact [email protected]. JOHN PAUL H AND CHILDREN'S EDUCATION CHRISTOPHER TOLLEFSEN* Like many other moral and social issues, children's educa- tion can serve as a prism through which to understand the impli- cations of moral, political, and legal theory. Education, like the family, abortion, and embryonic research, capital punishment, euthanasia, and other issues, raises a number of questions, the answers to which are illustrative of a variety of moral, political, religious, and legal standpoints. So, for example, a libertarian, a political liberal, and a per- fectionist natural lawyer will all have something to say about the question of who should provide a child's education, what the content of that education should be, and what mechanisms for the provision of education, such as school vouchers, will or will not be morally and politically permissible. -
The Holy See
The Holy See IOANNES PAULUS PP. II EVANGELIUM VITAE To the Bishops Priests and Deacons Men and Women religious lay Faithful and all People of Good Will on the Value and Inviolability of Human Life INTRODUCTION 1. The Gospel of life is at the heart of Jesus' message. Lovingly received day after day by the Church, it is to be preached with dauntless fidelity as "good news" to the people of every age and culture. At the dawn of salvation, it is the Birth of a Child which is proclaimed as joyful news: "I bring you good news of a great joy which will come to all the people; for to you is born this day in the city of David a Saviour, who is Christ the Lord" (Lk 2:10-11). The source of this "great joy" is the Birth of the Saviour; but Christmas also reveals the full meaning of every human birth, and the joy which accompanies the Birth of the Messiah is thus seen to be the foundation and fulfilment of joy at every child born into the world (cf. Jn 16:21). When he presents the heart of his redemptive mission, Jesus says: "I came that they may have life, and have it abundantly" (Jn 10:10). In truth, he is referring to that "new" and "eternal" life 2 which consists in communion with the Father, to which every person is freely called in the Son by the power of the Sanctifying Spirit. It is precisely in this "life" that all the aspects and stages of human life achieve their full significance. -
Laity for the New Evangelization “The Church Today Ought to Take a Giant Step Forward in Her Evangelization Effort, and Enter
Card. Stanisław Ryłko President Pontifical Council for the Laity Vatican City Laity for the New Evangelization “The Church today ought to take a giant step forward in her evangelization effort, and enter into a new stage of history in her missionary dynamism”. 1 This statement in Christifideles Laici is still very relevant today, and the role of the laity in this process continues to be irreplaceable. Christ said “you too go into my vineyard” ( Mt 20: 3-4), and this invitation should be seen as a clear call to an ever-growing number of lay men and women to take on their responsibility in the life and mission of the Church. This refers to their responsibility in the life and mission of all the Christian communities – dioceses and parishes, and ecclesial associations and movements. The engagement of lay people in evangelization is already changing the life of the Church 2, and this is a major sign of hope for the Church. The enormity of the harvest to be collected for the sake of the Gospel today gives a note of urgency to the Divine Master’s missionary mandate : “Go into all the world and proclaim the good news to the whole creation” ( Mk 16:15). Unfortunately, nowadays a mentality of relativism has taken root and is spreading even among Christians. This creates a great deal of confusion for our mission. Some examples are the following: the tendency to replace mission with a kind of dialogue in which all positions are equal; the tendency to reduce evangelization to human advancement and no more, being convinced that it is enough to help people to be better people or to be more faithful to their own religion; a false concept of respect for the freedom of others that refrains from teaching the need for conversion. -
A Long-Simmering Tension Over 'Creeping Infallibility' Published on National Catholic Reporter (
A long-simmering tension over 'creeping infallibility' Published on National Catholic Reporter (http://ncronline.org) A long-simmering tension over 'creeping infallibility' May. 09, 2011 Vatican [1] ordinati.jpg [2] Priests lie prostrate before Pope Benedict XVI during their ordination Mass in St. Peter's Basilica at the Vatican May 7, 2006. (CNS/Chris Helgren) Rome -- When Pope Benedict XVI used the word "infallible" in reference to the ban on women's ordination in a recent letter informing an Australian bishop he'd been sacked, it marked the latest chapter of a long-simmering debate in Catholicism: Exactly where should the boundaries of infallible teaching be drawn? On one side are critics of "creeping infallibility," meaning a steady expansion of the set of church teachings that lie beyond debate. On the other are those, including Benedict, worried about "theological positivism," meaning that there is such a sharp emphasis on formal declarations of infallibility that all other teachings, no matter how constantly or emphatically they've been defined, seem up for grabs. That tension defines the fault lines in many areas of Catholic life, and it also forms part of the background to the recent Australian drama centering on Bishop William Morris of the Toowoomba diocese. Morris was removed from office May 2, apparently on the basis of a 2006 pastoral letter in which he suggested that, in the face of the priest shortage, the church may have to be open to the ordination of women, among other options. Morris has revealed portions of a letter from Benedict informing him of the action, in which the pope says Pope John Paul II defined the teaching on women priests "irrevocably and infallibly." In comments to the Australian media, Morris said that turn of phrase has him concerned about "creeping infallibility." Speaking on background, a Vatican official said this week that the Vatican never comments on the pope's correspondence but has "no reason to doubt" the authenticity of the letter. -
Social Teaching of John Paul II Handout
Preceding History To understand the quantum leap of John Paul II’s social teaching, we need to know a li<le of what preceded it: • Rerum Novarum (Leo XIII, 1891) • Quadragesimo Anno (Pius XI, 1931) • Mater et Magistra (Pope John XXIII, 1961) • Gaudium et Spes (Vacan II, 1965) • Popolorum Progressio (Paul VI, 1967) Scope of Catholic Social Teaching The Compendium of the Social Doctrine of the Catholic Church (published in 2004 and authorized by John Paul II) lists several themes of the Church’s social teaching: • Marriage and Family • Human Work (the dignity of work, right to work, rights of workers, solidarity) • Economic Life (morality and the economy, private iniHave and business iniHave) • PoliHcal Community (authority, democrac system, civil society, interacHon with religious communiHes) • Internaonal Community (fundamental rules, organizaon, cooperaon for development) • The Environment • Peace (fruit of jusHce and love; it’s opposite is war) We will focus above all on “economic subjects” which fundamentally involve human work, economic life, the poliHcal community as well as culture. Deeper Anthropological & Biblical Re-Readings of CST • John Paul II’s Christological theological anthropology • Redemptor Hominis (1979) as the program for his ponHficate and his social teaching. • Antecedents in Gaudium et Spes. • Christ fully reveals man to himself and makes his supreme calling clear (GS 22): • Man cannot discover himself except in the sincere gic of self (GS 24) Deeper Anthropological & Biblical Re-Readings of CST • Applicaons of this theological anthropology to other areas of his ponHficate • Human Sexuality • God’s Mercy • Dignity of Women • Family • Moral Theology • Faith and Reason • ProtecHon of Human Life • Ecumenism • Art • Priestly Formaon and Priestly Life • Human Suffering Deeper Anthropological & Biblical Re-Readings of CST • Applicaons of this theological anthropology within his three major social encyclicals.