DOCSLIB.ORG

Catholic Social Teaching and Sustainable Development: What the Church Provides for Specialists

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text
Catholic Social Teaching and Sustainable Development: What the Church Provides for Specialists Portland State University PDXScholar Dissertations and Theses Dissertations and Theses 8-19-2020 Catholic Social Teaching and Sustainable Development: What the Church Provides for Specialists Anthony Philip Stine Portland State University Follow this and additional works at: https://pdxscholar.library.pdx.edu/open_access_etds Part of the Ethics in Religion Commons, Political Science Commons, and the Public Affairs Commons Let us know how access to this document benefits ou.y Recommended Citation Stine, Anthony Philip, "Catholic Social Teaching and Sustainable Development: What the Church Provides for Specialists" (2020). Dissertations and Theses. Paper 5604. https://doi.org/10.15760/etd.7476 This Dissertation is brought to you for free and open access. It has been accepted for inclusion in Dissertations and Theses by an authorized administrator of PDXScholar. Please contact us if we can make this document more accessible: [email protected]. Catholic Social Teaching and Sustainable Development: What the Church Provides for Specialists by Anthony Philip Stine A dissertation submitted in partial fulfillment of the requirements for the degree of Doctor of Philosophy in Public Affairs and Policy Dissertation Committee: Christopher Shortell, Chair Kent Robinson Jennifer Allen Daniel Jaffee Portland State University 2020 © 2020 Anthony Philip Stine Abstract The principles of Catholic Social Teaching as represented by the writings of 150 years of popes as well as the theorists inspired by those writings are examined, as well as the two principal schools of thought in the sustainability literature as represented by what is classically called the anthropocentric or managerial approach to sustainability as well as the biocentric school of thought. This study extends previous research by analyzing what the Catholic Church has said over the course of centuries on issues related to society, economics, and the environment, as embodied in the core concepts of subsidiarity, solidarity, stewardship, the common good, and integral human development. This body of work and the core principles therein present a set of standards and guidance that will enable the work of non- governmental organizations, state actors, and individual activists to achieve the commonly accepted goals of sustainable development in a manner that respects the autonomy of persons and families as well as respect for cultures and communities of historically poor and oppressed peoples in the developing world, as well as in the wealthy nations that drive much of the development agenda. i Dedication The To my amazing wife Krystle and To my family who supported my education ii Acknowledgements I wish to express my sincere appreciation to my advisor, Professor Christopher Shortell, who has a remarkable amount of patience: he calmly guided and pushed me in this process to not only finish this document but to provide a document that was better than I could have written on my own. Without his persistent help, the final product would never have been realized. iii Table of Contents Abstract ................................................................................................................................ i Dedication ........................................................................................................................... ii Acknowledgements ............................................................................................................ iii Table of Contents ............................................................................................................... iv Chapter 1 Sustainability and the Catholic Approach ...................................................... 1 Chapter 2 Authority and Catholic Social Teaching ...................................................... 42 Chapter 3 Social Sustainability..................................................................................... 71 Chapter 4 Social and Political Arrangements ............................................................... 92 Chapter 5 Economics in the Catholic Society .............................................................114 Chapter 6 The Environment and Humanity ................................................................ 148 Chapter 7 CST In Practice and Implications .............................................................. 177 Conclusion ...................................................................................................................... 224 References ....................................................................................................................... 231 iv Chapter 1 Sustainability and the Catholic Approach Sustainable development is a preeminent issue in the world of public policy. The issue is steeped in much history. At present, the debate intersects issues of social justice, environmental degradation, the sovereignty and autonomy of indigenous peoples, global governance, and numerous issues related to economics and democracy. These issues are built upon debates about the nature of the human person and the collective and individual relationship human beings have with the natural environment. The debates in the literature focused initially on what is often called the developed world presently, but over time grew to include the concerns and needs of the developing world.1 This reflected the underlying assumptions of those who initially developed the concepts and later those who saw value in the concept of sustainable development but sought to have the issues not included in this debate given the attention that was deserved. As a concept, sustainable development seeks to address a problem. While the problem associated with sustainable development is environmental degradation, the environment is only one important facet of the problem. Sustainable development seeks to address structures and relationships that lead to environment harm, including human relationships, economic systems, geopolitical relationships, and an international 1 While recognizing the complexity and value-laden nature of the various terms used in the various development-related fields, I will be using the terms “developing world” and “developed world” predominantly throughout this dissertation, in part due to this being a work of political and administrative theory, and also in part in recognition of the dignity of the peoples of the developing world and the complex relationship that the developed world has with them. 1 environment that is characterized by competition instead of cooperation between peoples and states. These issues are interconnected and require a holistic approach (Flint 2013). Sustainable development is an issue concerned centrally with social justice (Vincent 2009; Dobbs 1999). Until recently, the discussion for sustainable development excluded the countries of the developing world, with many of these countries struggling for influence (Fischer and Green 2004). The work of sustainable development is presently being done by a wide range of actors. Governments, non-governmental organizations (NGOs), individual activists, academics, members of the business community, and others from every conceivable realm are engaged in this work. These efforts are multi-stakeholder, and the complex nature of these relationships makes implementation of programs difficult, with policy successes both not as common as the supporters of sustainable development claim but also not as rare as the detractors either (Beishem and Simon 2015). There are numerous reasons for this, but at the most basic level, the issue of wicked problems is at the center. A wicked problem is defined by Rittel and Webber (1973) as those incomprehensibly complex and messy issues that are difficult to define, let alone to solve due to the complex intersectional nature of the problem with other social issues. For the purposes of this dissertation, I use the definition of sustainable development that comes from The World Commission On Environmental Development (WCED) report Our Common Future (aka, the Brundtland Commission Report), which defined sustainable development as “development that meets the needs of the present without compromising the ability of future generations to meet their own needs,” (Brundtland 1987, 43). According to the report, this definition contains within it 2 two key concepts: the concept of ”needs,” in particular the essential needs of the world’s poor to which overriding priority should be given, and the idea of limitations imposed by the state of technology and social organization on the environment’s ability to meet present and future needs (Brundtland 1987, 43). The Commission recognized that sustainable development requires the promotion of values that develop standards for consumption that all human beings can reasonably aspire to that are within the bounds of the ecological limits of consumption (Brundtland 1987). Built into the definition put forth by the Commission in Our Common Future is a recognition of what the Catholic Church calls the dignity of the human person, as recognized in the requirement that consumption levels be available to all human beings. Human dignity is essential to this dissertation and is given focus in Chapters 3 and 4. The prevailing attitude among some researchers and policy planners had been until recently that Christianity was in large part responsible for the environmental crisis. The most influential theorist was Lynn White, who in 1967 published the deeply influential article “The Roots Of Our Ecological
Load more

Recommended publications
  • John Courtney Murray and Martin Luther on the Relationship Between Church and State Faith Elizabeth Burgess
    Hastings Law Journal Volume 29 | Issue 6 Article 12 1-1978 John Courtney Murray and Martin Luther on the Relationship between Church and State Faith Elizabeth Burgess Follow this and additional works at: https://repository.uchastings.edu/hastings_law_journal Part of the Law Commons Recommended Citation Faith Elizabeth Burgess, John Courtney Murray and Martin Luther on the Relationship between Church and State, 29 Hastings L.J. 1561 (1978). Available at: https://repository.uchastings.edu/hastings_law_journal/vol29/iss6/12 This Article is brought to you for free and open access by the Law Journals at UC Hastings Scholarship Repository. It has been accepted for inclusion in Hastings Law Journal by an authorized editor of UC Hastings Scholarship Repository. For more information, please contact [email protected]. John Courtney Murray and Martin Luther on the Relationship Between Church and State By FAr= ELIZABETH BURGESS* Introduction IT IS TEN YEARS since the death of the well-known American Jesuit, John Courtney Murray. Murray's scholarly life exem- plified the enormous changes which have taken place in the Roman Catholic Church during the last fifty years. He began his writing in the early 1940's and quickly became involved in the issue of the relationship between Roman Catholicism and modem democ- racy. This involvement led him to the broader question of formu- lating a theory of the relationship between church and state which could be applied to different political situations. Murray's work in the area of church and state elicited strong opposition, and by the early 1950's he had been advised to let the subject rest; at least he should not write anything on the church-state question without clear- ing his ideas with his superiors first.
    [Show full text]
  • Dignitatis Humanae: the Catholic Church's Path to Political Security
    Mystērion: The Theology Journal of Boston College Volume I Issue I Article 4 Dignitatis humanae: The Catholic Church’s Path to Political Security Sean O’Neil Boston College, [email protected] DIGNITATIS HUMANAE: THE CATHOLIC CHURCH’S PATH TO POLITICAL SECURITY SEAN O’NEIL1* Abstract: The Catholic Church has always had a complicated relationship with the political states in which it operates. While much of the Church’s history has shown that the institutional Church’s power relative to the state fluctuates as it has sought to retain political autonomy, it was in the centuries after the Enlightenment in which the most serious threats to the Church’s temporal security began to arise. Considering these alarming trends, the Second Vatican Council’s Declaration on Religious Freedom (Dignitatis humanae) revisited the Church’s relationship with the state in an attempt to secure the Church’s political security in the twentieth century and beyond. Primarily focused on the right to religious freedom, Dignitatis humanae’s authors construct an argument based upon individual claims to religious liberty that ultimately allows the Church to confer upon itself similar protections. Though Dignitatis humanae cedes political authority, it reasserts the Church’s primacy in religious considerations, as well as the disparate judgmental capacities of religious and secular authorities. In concluding, this article will argue that Dignitatis humanae’s significance is two-fold: (1) the Church relinquishes claims to secular governing authority, but (2) elevates its true source of political protection—its individual members—to the forefront of its concern. Introduction In response to questioning from the council of Hebrew elders about his preaching of the Gospel, Saint Peter noted: “We must obey God rather than any human authority.
    [Show full text]
  • Theme 4 of Catholic Social Teaching
    THEME 4 OF CATHOLIC SOCIAL TEACHING: OPTION FOR THE POOR AND VULNERABLE A basic moral test is how our most vulnerable members are faring. In a society marred by deepening divisions between rich and poor, our tradition recalls the story of the Last Judgment (Mt. 25: 31-46) and instructs us to put the needs of the poor and vulnerable first. Scripture . Exodus 22:20-26 You shall not oppress the poor or vulnerable. God will hear their cry. Leviticus 19:9-10 A portion of the harvest is set aside for the poor and the stranger. Job 34:20-28 The Lord hears the cry of the poor. Proverbs 31:8-9 Speak out in defense of the poor. Sirach 4:1-10 Don’t delay giving to those in need. Isaiah 25:4-5 God is a refuge for the poor. Isaiah 58:5-7 True worship is to work for justice and care for the poor and oppressed. Matthew 25:34-40 What you do for the least among you, you do for Jesus. Luke 4:16-21 Jesus proclaims his mission: to bring good news to the poor and oppressed. Luke 6:20-23 Blessed are the poor, theirs is the kingdom of God. 1 John 3:17-18 How does God’s love abide in anyone who has the world’s good and sees one in need and refuses to help? . 2 Corinthians 8: 7,9,13 Exhorts Christians to excel in grace of giving Tradition Still, when there is question of defending the rights of individuals, the poor and badly off have a claim to especial consideration.
    [Show full text]
  • Rev. Dr. Martin Luther King, Jr
    High School: Rev. Dr. Martin Luther King, Jr. Grade: High School-- Course 2, Course 4, Course 5, Course 6, and Option C. “This is the original meaning of Doctrinal concepts: justice, where we are in right • Course 2: God creates the human person in his image and likeness; we must respect the dignity relationship with God, with one of all (CCC 1700-1709); another, and with the rest of God's • Course 4: The unity of the human race (CCC creation. Justice was a gift of grace 760, 791, 813-822); given to all of humanity." • Course 6: The natural moral law as the basis for – U.S. bishops, Open Wide Our Hearts human rights and duties (CCC 1956-1960); • Option C: Christ’s command to love one another as he has loved us (CCC 1823, 2196) Objectives Students should be able to: 1. Become familiar with Catholic Social Teaching (CST) on the life and dignity of the human person. 2. Reflect on how racism rejects the image of God present in each of us. 3. Understand how the life and witness of the Rev. Dr. Martin Luther King Jr. exemplifies the social engagement called for by CST. Quotes from Open Wide our Hearts • "Overcoming racism is a demand of justice, but because Christian love transcends justice, the end of racism will mean that our community will bear fruit beyond simply the fair treatment of all." High School Activity: Dr. King • "Racism is a moral problem that requires a moral remedy—a transformation of the human heart—that impels us to act.
    [Show full text]
  • The Pre-History of Subsidiarity in Leo XIII
    Journal of Catholic Legal Studies Volume 56 Number 1 Article 5 The Pre-History of Subsidiarity in Leo XIII Michael P. Moreland Follow this and additional works at: https://scholarship.law.stjohns.edu/jcls This Symposium is brought to you for free and open access by the Journals at St. John's Law Scholarship Repository. It has been accepted for inclusion in Journal of Catholic Legal Studies by an authorized editor of St. John's Law Scholarship Repository. For more information, please contact [email protected]. FINAL_MORELAND 8/14/2018 9:10 PM THE PRE-HISTORY OF SUBSIDIARITY IN LEO XIII MICHAEL P. MORELAND† Christian Legal Thought is a much-anticipated contribution from Patrick Brennan and William Brewbaker that brings the resources of the Christian intellectual tradition to bear on law and legal education. Among its many strengths, the book deftly combines Catholic and Protestant contributions and scholarly material with more widely accessible sources such as sermons and newspaper columns. But no project aiming at a crisp and manageably-sized presentation of Christianity’s contribution to law could hope to offer a comprehensive treatment of particular themes. And so, in this brief essay, I seek to elaborate upon the treatment of the principle of subsidiarity in Catholic social thought. Subsidiarity is mentioned a handful of times in Christian Legal Thought, most squarely with a lengthy quotation from Pius XI’s articulation of the principle in Quadragesimo Anno.1 In this proposed elaboration of subsidiarity, I wish to broaden the discussion of subsidiarity historically (back a few decades from Quadragesimo Anno to the pontificate of Leo XIII) and philosophically (most especially its relation to Leo XIII’s revival of Thomism).2 Statements of the principle have historically been terse and straightforward even if the application of subsidiarity to particular legal questions has not.
    [Show full text]
  • ITALIAN MODERNITIES Competing Narratives of Nationhood
    ITALIAN MODERNITIES Competing Narratives of Nationhood ITALIAN AND ITALIAN AMERICAN STUDIES AND ITALIAN ITALIAN Italian and Italian American Studies Series Editor Stanislao G. Pugliese Hofstra University Hempstead , New York, USA This series brings the latest scholarship in Italian and Italian American history, literature, cinema, and cultural studies to a large audience of spe- cialists, general readers, and students. Featuring works on modern Italy (Renaissance to the present) and Italian American culture and society by established scholars as well as new voices, it has been a longstanding force in shaping the evolving fi elds of Italian and Italian American Studies by re-emphasizing their connection to one another. More information about this series at http://www.springer.com/series/14835 Rosario Forlenza • Bjørn Thomassen Italian Modernities Competing Narratives of Nationhood Rosario Forlenza Bjørn Thomassen Columbia University Roskilde University , Denmark New York , NY , USA University of Padua , Italy Italian and Italian American Studies ISBN 978-1-137-50155-4 ISBN 978-1-137-49212-8 (eBook) DOI 10.1057/978-1-137-49212-8 Library of Congress Control Number: 2016916082 © The Editor(s) (if applicable) and The Author(s) 2016 This work is subject to copyright. All rights are solely and exclusively licensed by the Publisher, whether the whole or part of the material is concerned, specifi cally the rights of translation, reprinting, reuse of illustrations, recitation, broadcasting, reproduction on microfi lms or in any other physical way, and transmission or information storage and retrieval, electronic adaptation, computer software, or by similar or dissimilar methodology now known or hereafter developed. The use of general descriptive names, registered names, trademarks, service marks, etc.
    [Show full text]
  • The Law of Conscience Catholic Teaching on Conscience from Leo XIII to John Paul II
    Anthony R. Lusvardi, SJ The Law of Conscience Catholic Teaching on Conscience from Leo XIII to John Paul II Pope Benedict XVI’s recent trip to Britain has placed Catholic teaching on conscience again in the public eye. On his pilgrimage in September 2010, Benedict beatified the English convert John Hen- ry Newman, among whose most famous writings are those dealing with the dignity of conscience, and the Holy Father’s address to the British Parliament in Westminster Hall repeatedly referred to an- other Englishman important to Catholic thinking on conscience, St. Thomas More. In his Westminster Hall address, the pope suggested that More’s case is particularly relevant in the midst of modern sec- ularism, where it is often advised that Christians serving in public roles “should be required at times to act against their conscience.”1 Much of Catholic social thought on conscience, in fact, could have been written with More’s case in mind. Leo XIII and Pius XI, the two popes who wrote most extensively on conscience between the First and Second Vatican Councils, beatified and canonized More in 1886 and 1935, respectively. Leo and Pius showed par- ticular concern to defend the rights of Catholic consciences against interference from hostile civil governments, and their writings set the stage for the memorable passages in Gaudium et Spes and Dig- logos 15:2 spring 2012 14 logos nitatis Humanae in which Vatican II addressed the subject directly. The Council’s treatment of conscience expands upon these popes’ teaching but remains in essential continuity with the earlier tradi- tion.
    [Show full text]
  • The Catholic Church's Perspective of Human Dignity As the Basis Of
    start page: 221 Stellenbosch eological Journal 2017, Vol 3, No 2, 221–241 DOI: http://dx.doi.org/10.17570/stj.2017.v3n2.a10 Online ISSN 2413-9467 | Print ISSN 2413-9459 2017 © Pieter de Waal Neethling Trust Th e Catholic Church’s perspective of human dignity as the basis of dialogue with the secular world Alva, Reginald Nanzan University, Japan [email protected] Abstract The Catholic Church maintains that the Imago Dei is the ground for human dignity. The secular world, too, endorses human dignity as the foundation for human rights without referring to Imago Dei. The Catholic Church and the secular world both agree on the importance of human dignity, even though they differ on their views about the source of human dignity. In this paper, we shall examine if human dignity can be the basis of a fruitful dialogue between the Catholic Church and the secular world in order to make our world a better place to live. The primary resources for our study are the Church documents on human dignity, and the opinions of distinguished thinkers on the need to promote a culture of dialogue between religions and secular world. Key words Catholic Church; Imago Dei; secular world; human dignity 1. Introduction The United Nations (UN) in its charter of the Universal Declaration of Human Rights (1948) gave a pivotal role to the concept of human dignity.1 Even though the charter does not refer to the transcendental nature of human person or Imago Dei (image of God) as the basis of human dignity, it maintains that all persons are born with equal and inherent dignity, irrespective of their class, caste, creed, religion, sex, and economical, political or social conditions.
    [Show full text]
  • Distributism Debate
    The Distributism Debate The Distributism Debate Dane J. Weber Donald P. Goodman III Eds. GP Goretti Publications Dozenal numeration is a system of thinking of numbers in twelves, rather than tens. Twelve is much more versatile, having four even divisors—2, 3, 4, and 6—as opposed to only two for ten. This means that such hatefulness as “0.333. ” for 1/3 and “0.1666. ” for 1/6 are things of the past, replaced by easy “0;4” (four twelfths) and “0;2” (two twelfths). In dozenal, counting goes “one, two, three, four, five, six, seven, eight, nine, ten, elv, dozen; dozen one, dozen two, dozen three, dozen four, dozen five, dozen six, dozen seven, dozen eight, dozen nine, dozen ten, dozen elv, two dozen, two dozen one. ” It’s written as such: 1, 2, 3, 4, 5, 6, 7, 8, 9, X, E, 10, 11, 12, 13, 14, 15, 16, 17, 18, 19, 1X, 1E, 20, 21... Dozenal counting is at once much more efficient and much easier than decimal counting, and takes only a little bit of time to get used to. Further information can be had from the dozenal societies (http:// www.dozenal.org), as well as in many other places on the Internet. © 2006 (11E2) Dane J. Weber and Donald P. Goodman III, Version 3.0. All rights reserved. This document may be copied and distributed freely, provided that it is done in its entirety, including this copyright page, and is not modified in any way. Goretti Publications http://gorpub.freeshell.org [email protected] No copyright on this work is intended to in any way derogate from the copyright holders of any individual part of this work.
    [Show full text]
  • A British Reflection: the Relationship Between Dante's Comedy and The
    A British Reflection: the Relationship between Dante’s Comedy and the Italian Fascist Movement and Regime during the 1920s and 1930s with references to the Risorgimento. Keon Esky A thesis submitted in fulfilment of requirements for the degree of Doctor of Philosophy, Faculty of Arts and Social Sciences. University of Sydney 2016 KEON ESKY Fig. 1 Raffaello Sanzio, ‘La Disputa’ (detail) 1510-11, Fresco - Stanza della Segnatura, Palazzi Pontifici, Vatican. KEON ESKY ii I dedicate this thesis to my late father who would have wanted me to embark on such a journey, and to my partner who with patience and love has never stopped believing that I could do it. KEON ESKY iii ACKNOWLEDGEMENTS This thesis owes a debt of gratitude to many people in many different countries, and indeed continents. They have all contributed in various measures to the completion of this endeavour. However, this study is deeply indebted first and foremost to my supervisor Dr. Francesco Borghesi. Without his assistance throughout these many years, this thesis would not have been possible. For his support, patience, motivation, and vast knowledge I shall be forever thankful. He truly was my Virgil. Besides my supervisor, I would like to thank the whole Department of Italian Studies at the University of Sydney, who have patiently worked with me and assisted me when I needed it. My sincere thanks go to Dr. Rubino and the rest of the committees that in the years have formed the panel for the Annual Reviews for their insightful comments and encouragement, but equally for their firm questioning, which helped me widening the scope of my research and accept other perspectives.
    [Show full text]
  • Irish Responses to Fascist Italy, 1919–1932 by Mark Phelan
    Provided by the author(s) and NUI Galway in accordance with publisher policies. Please cite the published version when available. Title Irish responses to Fascist Italy, 1919-1932 Author(s) Phelan, Mark Publication Date 2013-01-07 Item record http://hdl.handle.net/10379/3401 Downloaded 2021-09-27T09:47:44Z Some rights reserved. For more information, please see the item record link above. Irish responses to Fascist Italy, 1919–1932 by Mark Phelan A thesis submitted in fulfilment of the requirements for the degree of Doctor of Philosophy Supervisor: Prof. Gearóid Ó Tuathaigh Department of History School of Humanities National University of Ireland, Galway December 2012 ABSTRACT This project assesses the impact of the first fascist power, its ethos and propaganda, on key constituencies of opinion in the Irish Free State. Accordingly, it explores the attitudes, views and concerns expressed by members of religious organisations; prominent journalists and academics; government officials/supporters and other members of the political class in Ireland, including republican and labour activists. By contextualising the Irish response to Fascist Italy within the wider patterns of cultural, political and ecclesiastical life in the Free State, the project provides original insights into the configuration of ideology and social forces in post-independence Ireland. Structurally, the thesis begins with a two-chapter account of conflicting confessional responses to Italian Fascism, followed by an analysis of diplomatic intercourse between Ireland and Italy. Next, the thesis examines some controversial policies pursued by Cumann na nGaedheal, and assesses their links to similar Fascist initiatives. The penultimate chapter focuses upon the remarkably ambiguous attitude to Mussolini’s Italy demonstrated by early Fianna Fáil, whilst the final section recounts the intensely hostile response of the Irish labour movement, both to the Italian regime, and indeed to Mussolini’s Irish apologists.
    [Show full text]
  • Dignitatis Humanae and the Development of Moral Doctrine: Assessing Change in Catholic Social Teaching on Religious Liberty
    THE CATHOLIC UNIVERSITY OF AMERICA Dignitatis humanae and the Development of Moral Doctrine: Assessing Change in Catholic Social Teaching on Religious Liberty A DISSERTATION Submitted to the Faculty of the School of Theology and Religious Studies Of The Catholic University of America In Partial Fulfillment of the Requirements For the Degree Doctor of Philosophy By Barrett Hamilton Turner Washington, D.C 2015 Dignitatis humanae and the Development of Moral Doctrine: Assessing Change in Catholic Social Teaching on Religious Liberty Barrett Hamilton Turner, Ph.D. Director: Joseph E. Capizzi, Ph.D. Vatican II’s Declaration on Religious Liberty, Dignitatis humanae (DH), poses the problem of development in Catholic moral and social doctrine. This problem is threefold, consisting in properly understanding the meaning of pre-conciliar magisterial teaching on religious liberty, the meaning of DH itself, and the Declaration’s implications for how social doctrine develops. A survey of recent scholarship reveals that scholars attend to the first two elements in contradictory ways, and that their accounts of doctrinal development are vague. The dissertation then proceeds to the threefold problematic. Chapter two outlines the general parameters of doctrinal development. The third chapter gives an interpretation of the pre- conciliar teaching from Pius IX to John XXIII. To better determine the meaning of DH, the fourth chapter examines the Declaration’s drafts and the official explanatory speeches (relationes) contained in Vatican II’s Acta synodalia. The fifth chapter discusses how experience may contribute to doctrinal development and proposes an explanation for how the doctrine on religious liberty changed, drawing upon the work of Jacques Maritain and Basile Valuet.
    [Show full text]