DOCSLIB.ORG

Human Development in Populorum Progressio: Challenging Uganda's Development Claims Peter Debo

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text
Human Development in Populorum Progressio: Challenging Uganda's Development Claims Peter Debo Duquesne University Duquesne Scholarship Collection Electronic Theses and Dissertations Fall 2006 Human Development in Populorum Progressio: Challenging Uganda's Development Claims Peter Debo Follow this and additional works at: https://dsc.duq.edu/etd Recommended Citation Debo, P. (2006). Human Development in Populorum Progressio: Challenging Uganda's Development Claims (Doctoral dissertation, Duquesne University). Retrieved from https://dsc.duq.edu/etd/467 This Immediate Access is brought to you for free and open access by Duquesne Scholarship Collection. It has been accepted for inclusion in Electronic Theses and Dissertations by an authorized administrator of Duquesne Scholarship Collection. For more information, please contact [email protected]. HUMAN DEVELOPMENT IN POPULORUM PROGRESSIO: CHALLENGING UGANDA’S DEVELOPMENT CLAIMS A Dissertation Presented to the Faculty of the Department of Theology McAnulty College and Graduate School of Liberal Arts Duquesne University in partial fulfillment of the requirements for the degree of Doctor of Philosophy by Peter Debo November 16, 2006 NAME OF STUDENT: Peter Debo TITLE OF DISSERTATION: Human Development in Populorum Progressio: Challenging Uganda’s Development Claims DEGREE: Doctor of Philosophy DATE: November 16, 2006 APPROVED: ____________________________________________________________ James P. Hanigan, Ph.D., Dissertation Director Date APPROVED: ____________________________________________________________ James P. Bailey, Ph.D., First Reader Date APPROVED: ____________________________________________________________ William M. Wright IV, Ph.D., Second Reader Date APPROVED: ____________________________________________________________ George S. Worgul, Jr., Ph.D., STD, Theology Department Chair Date APPROVED: ____________________________________________________________ Francesco C. Cesareo, Ph.D., Dean McAnulty College and Graduate School of Liberal Arts Date ii DEDICATION This work is dedicated to my deceased parents—Henrico Adroa Jalawere, my father (RIP, May 27, 1991), and Julia Drateru Ajikoa, my mother (RIP, October 3, 2005)—who treasured my life, dignity and rights and nurtured me; to Fr. Lawrence Dema Govule, Ph.D. and Fr. Mario Ajiga, M.A. of the Diocese of Arua, who both died in a tragic motor- accident the day I left Arua for studies in the U.S.A., and to all people and institutions that care for and respect the human person, human life, human dignity and human rights, and render committed service for the promotion of all. iii ABSTRACT This study investigates and questions Uganda’s development claims and the choice between confrontation and mutual respect among the people, using Paul VI’s notion of integral human development in Populorum Progressio and the requisite development principles, virtues and conditions or factors presented therein. In the study I have argued that the development claims of Uganda do not, to a significant degree, meet the standards of human development advocated by Paul VI in Populorum Progressio. The study shows that human dignity and its universality and equality precipitate the significance of the question of integral human development, and consequently necessitate a relevant anthropology. The structure of the work is as follows: First, I espoused the influences behind Paul VI’s vision of human development. These influences shaped his notion of development and the principles he proposed for authentic human development. They facilitate the understanding of his doctrine in Populorum Progressio. Secondly, I highlighted the problems Paul VI was addressing, and thereafter his proposed solutions, and his understanding of the notion and nature of true development as being integral – the development of the entire person and of all people. The principle underlying this vision of development is human dignity. On the basis of the universal character of this underlying principle, I have argued that integral human development ought to promote the human dignity of all people irrespective of age, sex, socio-economic and political status, tribe, nation, race and color. I highlighted and explained other principles and factors necessary for integral human development and related them to the most fundamental principle. Thirdly, I reconstructed an anthropology for integral human development which Paul VI proposed in Populorum Progressio. This aimed to build and reaffirm the cohesive and fundamental principle. I argued and concluded that human dignity is de facto the most fundamental principle that ought to be understood, acknowledged, and underscored. All other principles or factors for human development are important but they revolve around human dignity. Finally, I applied the development principles and factors presented in Populorum Progressio to the mediating structures of pastoral or religious, socio-economic and political life and community development in Uganda. Based on an understanding and respect for human dignity and its relation to other development principles, virtues and conditions I concluded that the application of the principles of integral human development is a failure in modern Uganda, to a significant extent, because the recognition and respect for human dignity is minimal in almost every context or sector of life. Consequently, among other recommendations, I have proposed education about human dignity and moral principles that promote human dignity as necessary, and one of the most crucial challenges to Uganda in this opening decade of the Twenty-First century and later. iv ACKNOWLEDGEMENTS I acknowledge my gratitude and thanks to all those to whom I am deeply indebited in various ways. I cannot mention all by names but I sincerely recognize the significance of all their contributions. First, I acknowledge my deepest gratitude to my parents, my late father Henrico Adroa Jalawere and my late mother Julia Drateru Ajikoa, and my family members who worked hard to raise and educate me. I will not forget your support to me since childhood and I cannot reciprocate it adequately. Rt. Rev. Frederick Drandua, S.T.L., Bishop of the Diocese of Arua, I sincerely appreciate and thank you for allowing me to use the opportunity to do graduate studies at Duquesne University, an institution whose lofty resoucefulness I will never forget. I appreciate your continued invaluable support and cooperation that helped me to accomplish this project. I thank the Congregation of the Spiritans, the previous and the current Dean of McAnulty College and Graduate School of Liberal Arts - Dr. Constance D. Ramirez and Dr. Francesco C. Cesareo - the Theology Department Chairs whose administration and care I went through - Dr. James P. Hanigan, Fr. Sean P. Kealy, CSSp., Professor of Sacred Scriptures, Dr. Michael Slusser and Dr. George S. Worgul, Jr. - and the entire Faculty of the Department of Theology, and Duquesne University Administration at all the different levels, for their contributions which made this achievement possible. This accomplishment would be in vain without your financial, advisory, moral, social, academic and spiritual support. The generous support and contribution of my academic advisors/directors - Dr. James P. Hanigan, Fr. Sean P. Kealy, CSSp., Professor of Scripture, Dr. Aaron Marckler, v Dr. Anne M. Clifford, C.S.J., and Dr. Maureen O’Brien, all shaped my thoughts. I am grateful for the diligent and in-depth input of the entire faculty (current, retired and deceased) of the Theology Department (from Fall 1996 to Fall 2006) without which the shape of this work would be different and this achievement would be in vain. I acknowledge my gratitude to Most Rev. Donald Wuerl, D.D., S.T.D., the predecessor of the current Bishop of the Diocese of Pittsburgh, and his administrative team for generously offering residence for me in the Diocese of Pittsburgh during my graduate studies at Duquesne University. Fr. John Rushofsky, thanks for mediation regarding my residence in the parish. I cannot express adequately my appreciation to Word of God Parish community. I sincerely thank Fr. Francis Drabiska, MS. Ed., Pastor, Word of God Parish, for generously hosting me, for being understanding and respecting my schedule as priest- student. I acknowledge and appreciate the love and friendliness of the priests I lived with in residence at Word of God Parish – Fr. Charles T. Geiselhart, Fr. Paul D. Cwynar, Fr. Paul Henne (R.I.P), Fr. Dam Nguyen, Fr. Alvin Gutierrez, Fr. Kevin McKnight and Fr. Michael McDermott. I thank the Sisters of Charity at Word of God and Seton Hill, Ann Soltis, Mary Lou Furman, Karen Flynn, Sarah Adams and Therese Trajanoski for their gracious support. I am deeply indebted to the entire parish staff, Word of God school administration, Sr. Mary Victor Powers, the faculty, students and parents, and the entire community of Word of God Parish for their generosity, encouragements, care and support. I thank members of all the parish associations or organizations whose love and concern I experienced while in residence at Word of God Parish. I could not have had a vi better time, community and a more conducive academic atmosphere in a parish pastoral context than what you provided for ten years. I acknowledge my very sincere appreciation of the work of Dr. James P. Hanigan, the Director of this work and, in a singular way, an architect of the work, for his sense of direction, his prudent, profound and wise guidance which helped bring this work to completion. Dr. Hanigan your understanding, dedication, encouragements, caring ways and support were
Load more

Recommended publications
  • Pope Paul VI (1897 –1978)
    LITURGICAL PIONEERS Pope Paul VI (1897 –1978) Born September 26, 1897, “Praise be to God that the liturgical movement, Giovanni Battista Enrico Antonio taken up and advanced by the Council, has Maria Montini grew up in Brescia, Lombardy, in a household of spread throughout the Church and entered into wealth and nobility. the awareness of clergy and people. The choral Giovanni Montini was prayer of the Mystical Body...is reaching and ordained in 1920, and that same year he obtained a doctorate in stirring the people of God, who are consciously Mengeling Photo ©Bishop Carl F. canon law. At age twenty-five, becoming a community and experiencing an Montini was assigned to the During his fifteen-year increase in faith and grace.” Secretariat of State in the Holy papacy (1963 –1978), Paul VI See, with Poland as his first and (Address by Pope Paul VI, September 3, 1969, DOL 47) issued seven encyclicals, among only foreign diplomatic mission. them: Populorum Progressio Because of the winter weather’s effect on his health — which had (March 26, 1967) in which he reaffirmed Catholic social teach- long been a struggle — Montini returned to Rome, where he ing on economic justice; Sacerdotalis Caelibatus (June 24, 1967) would continue to work in the Department of State for the next in which he upheld the discipline of celibacy for priests; and the thirty years. During this time, he developed a close friendship controversial Humanae Vitae (July 25, 1968) in which he con- and a trustworthy working relationship with Pope Pius XII. demned the use of artificial birth control and limited sexual In January 1955, as the new archbishop of Milan, activity to the confines of marriage.
    [Show full text]
  • Centesimus Annus 25 Years Later
    Centesimus Annus 25 Years Later Conference 15-16 April 2016 - Everyone knew that Pope John Paul II would issue a social encyclical in 1991 to mark the 100th anniversary of Pope Leo XIII’s Rerum novarum, but expectations were low. The Pope had issued a social encyclical, Solicitudo rei socialis, in 1988, delayed past its official 1987 date commemorating the twentieth anniversary of Pope Paul VI’s Populorum progressio. Many wondered whether he would have anything significantly new to say. However, these subdued expectations were dramatically altered by the events that transformed the Pope’s homeland in 1989. In August of that year a Catholic intellectual, Tadeusz Mazowieki, was elected Prime Minister of Poland. By early October, the finance minister, Leszek Balcerowicz, announced detailed plans to convert the nation to a market economy. Already engaged with the upheavals in Poland brought about by the worker’s union, Solidarity, the Pope become deeply involved in the question being asked throughout Eastern Europe: what should the nation’s economy look like? The preliminary drafting of a relatively minor anniversary document was taken over by the Secretary of State and the Pope himself by the time the Polish government implemented these reforms in early 1990. This direct involvement by the Pope also entailed efforts to engage the best of contemporary economic thinking on the issues. He himself proposed that the Pontifical Council for Justice and Peace organize a symposium of leading economists to help him develop an informed perspective on the economic prospects for Eastern Europe at the time. Nearly twenty internationally distinguished economists, including Catholics, Protestants, Jews, and others, were invited to present answers to a list of detailed questions.
    [Show full text]
  • Report Orthodox Patriarch to Meet with Pope Paul VI
    | :.:'i Ut; ? ti iiiri3 r,Kr€r€{gr.€{€t€l€t€w SrFiFllrH*ili$'tlilrlt$Sr3{Bt$H #iip{Bi$'{Fr$t}t$'rFt}t$;Srhh$$thbr$r}iIxr}bFdFii}dbd ReportOrthodox Patriarch to meetwith PopePaul VI ; duringvisit to Holy Land Il i stot' i c ertcoLt ttte r irr,500 yeur,r; Jfirst; VA'l'l(li\N ('l'l'\'- l,'()sscLvirlorc ltomano, Vuticau (lity lN NATIVITY TABLEAU*Marian Callege senior Judy Dill of Brownitown, Ind., porlraycd lhc rola rl:til.v, plintttl on its l't'ortt ltitgc (l)cc. l8) a stot'.\, ft'ottr of lhe Blessed Virgin in lhe annual Christmrs prgeenl yerterdey rt thc college. Two-monih.old Ed. I)urrtasr:rrs,S)'r'iu, stalirrg lhat Orthotlox I)atri:rrch Alhcnit- ward S, Bussing, Jr,, son of Mr, and Mrs, Edward S, Burring of Sl. Chrirtopher'r prrirh, lndianrp. golas of t'onstrrnlirroplc rvottltl nttret, l'ope ['attl Vl dttt'itt11 olis, was lhe Christ Child. (3taff photo by Paul G. Fox) his .llurrar'.1' .l lo (i r-isit. to tlrr,' Iloly t,ttrttl. 'l'lrc I)rrtr.tlrst'rrsslolv rvits basctl on :lll unuounccmcnt by 'l'hcotlossirrs lllrlrinrclr \tl ol' lhc lilsl.cln Orthodox (lhulch PIun telecast0f t'rfi0 'l'ltc of Arrlioclr anrl lhrr l,lrtlirr l,llt,st. ttrcctittg wurrkl llc llre Iilst cntrorrrrlt.r'lletuct.rr ir Ikrtnatt pottliff atxI tlrc sllit'itrritl 'L'lrc lcirrlcl o[ ()r'tlrorlox)' in tttr)r'r'lltirtt Iive t:rttttttritrs. l);r- MIir'l tt ight Mu,r'.$cs' nluscus tlislrltt'lr sltitl lltc trtceliitJJ rvus cxltt:ctetl to tlirtr L-./ 'l'ryo 'l'ltt' plirr:c irr .fclrrslrlcnr.
    [Show full text]
  • Pope Paul VI (1897-1978) [1]
    Published on The Embryo Project Encyclopedia (https://embryo.asu.edu) Pope Paul VI (1897-1978) [1] By: Brind'Amour, Katherine Garcia, Benjamin Keywords: Catholicism [2] Popes [3] Contraception [4] Pope Paul VI [5], born Giovanni Battista Enrico Antonio Maria Montini, has been crucial to the clarification of Roman Catholic views on embryos and abortion [6] in recent history. His 1968 encyclical “Humanae Vitae” spoke to the regulation [7] of birth through various methods of contraception [8] and sterilization [9]. This encyclical, a result of Church hesitancy to initiate widespread discussion of the issue in a council of the Synod of Bishops, led to much controversy in the Church but established a firm Catholic position on the issues of birth control [10] and family planning [11]. Montini was born 26 September 1897 at Concesio in Lombardy. His father was an editor and lawyer, thus Montini came from an upper-class, well-educated family. He received his early schooling from the Jesuits in Brescia, joined the seminary in 1916, and was ordained in 1920. Shortly thereafter, he was sent to the University of Rome [12] and the Gregorian University to continue his studies, but soon transferred to Accademia dei Nobili Ecclesiastici in 1922, where he began studying diplomacy. In 1923 Montini was sent to Warsaw, Poland, to be the attaché of the nunciature, or “head of the region,” but an especially harsh winter forced him to return to Rome for health reasons. Back in Rome he was named Secretariat of State, a position he held for the next thirty years. During this period he also taught at the Accademia dei Nobili Ecclesiastici and was named chaplain of the Federation of Italian Catholic University Students.
    [Show full text]
  • Pope Paul VI and the "Mother of the Church" George W
    Marian Studies Volume 16 Article 6 2-3-1965 Pope Paul VI and the "Mother of the Church" George W. Shea Follow this and additional works at: https://ecommons.udayton.edu/marian_studies Part of the Catholic Studies Commons, Christianity Commons, and the Religious Thought, Theology and Philosophy of Religion Commons Recommended Citation Shea, George W. (1965) "Pope Paul VI and the "Mother of the Church"," Marian Studies: Vol. 16, Article 6, Pages 21-28. Available at: https://ecommons.udayton.edu/marian_studies/vol16/iss1/6 This Article is brought to you for free and open access by the Marian Library Publications at eCommons. It has been accepted for inclusion in Marian Studies by an authorized editor of eCommons. For more information, please contact [email protected], [email protected]. Shea: Pope Paul VI and the "Mother of the Church" POPE PAUL VI AND THE "MOTHER OF THE CHURCH" Presidential Address by THE RT. REv. MSGR. GEoRGE W. SHEA, S.T.D. Among all the events of the past year, certainly the one of most abiding importance for Catholics was the promulgation by Pope Paul VI, on Nov. 21, 1964, of the Second Vatican Council's masterwork, the dogmatic constitution "On the Church." Specialists in the field of Mariology are particularly grate­ ful for the constitution's eighth and last chapter, "On the Blessed Virgin Mary, Mother of God, in the Mystery of Christ and of the Church." But they are hardly less grateful for the Holy Father's personal completion, as it were, of the doctrine of that chapter, when, in his discourse concluding the third session of the Council, he made explicit something which the chapter says only implicitly, namely, that Mary is "the Mother of the Church." On this subject Pope Paul said, in part: "By he promulgation of today's constitution, which has as its crown and summit a whole chapter dedicated to Our Lady, we can rightly affirm that the present session ends as an incomparable hymn of praise in honor of Mary.
    [Show full text]
  • 19630628.Pdf
    THE CRITERION, JUNE ?8, I963 PAGE THRES - SupremeCourt decision Help t'or aging - Cotugo Ar home ::31:r""::-T,.ll:..^l: l.l:: ll^".111",.^11.1groups ha\,e brought:.:l'J...111"..,:.'.'li*i?ll' aboul Ihtr "thr.otrgh improvement conlol'- cnces ancl an cxchangc ol in{or'- " nration. Abroad I LONDON-]'he luling l,abor' I'arty in Australia rvill not butlgc ft'ortt its opposition to g.rveln- nrent aid to Catholic antl othcr' privatc schools, thc ptlty's lcatlcr. has rleclaletl hcrc. Arthur' (.lal- well insisted that sialc glants lo non.public schools are not. pos- sible undel the plesent. Cornrnon. wcalth eonstitution. Cnln'el[. rvho is a Catholic, said thal. clenton- stlations by Catholic pa|cnts agaittst the govet'nmcnt's policl'. Office of Education here, de- f \ rvhich inclrrtlctl ntass tt'attsfcls ol scribed lhe school siluation ar , I "dismal." stttdents fronr Catholic to public The strike involves I I "no schools, rvoukl have lusting 37,500 leachers and rffecls | ^ - ^ | c[[cct''intlrosc[rooldisettssit.rtrs'morelhanami||ionpupi|s.i}fl-l o\%u,j*tAMOUNT TO BETREPAIoBE REPAIO ovERlOVER I I sAN'ro DotttN(;o. Dotttitticurt ; l-1 I YOU Fro |lr,lrrrlrlit,-|l|irslltrt.a..;i:i;l';;i#|eohi-ow|ro-o".|romoo,|z|mos.|!BORROW 36m 30 moo. 2l mos. li.:;',lllill:,:i':lt:i';',llli.'li:|.llll|isll!llJr/ohffil$ 600 29.00 000 40,00 48.3i1 lilll;\,:]l:'T;ll.'i]l.ll,.:lli:1"iil,jliitT'rUlH"fA1500 $51.66 60.00 72.50 rclij.tion u,ilI cvcntuaIlv disappenr'.
    [Show full text]
  • 12TH Grade- Church History Outline
    12TH GRADE – FIRST SEMESTER – CHURCH HISTORY I. Jesus’ institution of the Church and the world in which He lived A. Jesus’ instituted the Church with Peter as “the Rock” – Mt. 16: 13-19 (1st century) (c. A.D. 29) B. Jesus promised the Holy Spirit as He who will guide the Church to the fullness of truth – Jn. 16: 12-13 (c. A.D. 30) C. The Church was conceived through the outpoured blood and water of Christ (c. A.D. 30). D. The world in Christ’s time 1. Rome’s domination 2. The situation in Palestine II. Apostolic and Post-Apostolic Age A. The Great Commission – Teach and baptize - Mt. 28: 16-20 Pentecost (c. A.D. 30) The Church made manifest to the world – (CCC 1076) Acts 2 B. Conversion of Paul (c. A.D. 40) C. Ancient kerygma – 1 Cor. 15 D. Council of Jerusalem (c. A.D. 50) E. Fall of Jerusalem and destruction of the Temple (A.D. 70) F. Formation of written Gospels (Latter half of century) G. Persecution and expansion 1. Persecution by some Jewish leaders a. Martyrdom of St. Stephen (1st century) b. Martyrdom of St. James the Less (1st century) 2. Persecution by Roman leaders a. Nero’s persecution begins– A.D. 64 b. Martyrdom of St. Peter and Paul c. Trajan – Laws against Christians (2nd century) d. Decius and Valerian (A.D. 250-260) Systematic persecution e. Diocletian (A.D. 284-305) Continued oppression and execution of Christians 3. Missionary journeys of St. Paul (c. A.D. 46-60) H.
    [Show full text]
  • Modern Alternative Popes*
    Modern Alternative Popes* Magnus Lundberg Uppsala University The Second Vatican Council (1962-1965) is arguably the most important event in modern Catholicism, and a major act on the twentieth-century religious scene at large. On several points, the conciliar fathers made changes in how the Catholic Church perceived the modern world. The language in the decrees was different from earlier councils’, and the bishops opened up for ecumenism and interreligious dialogue, seeing at least “seeds of truth” in other religious traditions. The conciliar fathers also voted in favour of liberty of religion, as meaning something more than the right to practise Catholic faith. A very concrete effect of the Council was the introduction of the New Mass Order (Novus Ordo Missae) in 1969 that replaced the traditional Roman rite, decreed by Pius V in 1570. Apart from changes in content, under normal circumstances, the new mass should be read in the vernacular, not in Latin as before. Though many Catholics welcomed the reforms of Vatican II, many did not. In the period just after the end of the Council, large numbers of priests and nuns were laicized, few new priest candidates entered the seminaries, and many laypeople did not recognize the church and the liturgy, which they had grown up with. In the post- conciliar era, there developed several traditionalist groups that criticized the reforms and in particular the introduction of the Novus Ordo. Their criticism could be more or less radical, and more or less activist. Many stayed in their parishes and attended mass there, but remained faithful to traditional forms of devotions and paid much attention to modern Marian apparitions.
    [Show full text]
  • CARITAS EUROPA SPRING ACADEMY 3Rd April 2017 INTEGRAL
    CARITAS EUROPA SPRING ACADEMY 3rd April 2017 INTEGRAL HUMAN DEVELOPMENT (related to 50 years of Populorum Progressio) Mgr. Victor Grech It is my pleasure to be invited to introduce this Spring Academy. I hope that my synthetic presentation about a great Encyclical “The Development of People”, with special emphasis on integral human development and its impact in these last 50 years, might help us to have an animated discussion afterwards. Whatever tensions, question marks and unfinished business that still lie after 50 years of this Encyclical, the basic commitment is one and the same. It is to let God touch the core of our humanity and free us to admit that man, who is created for joyful sharing in God’s life, should be at the centre of any authentic development. 1.0 Preliminary Observations about Economic and Social Development I would like to clarify some notions about “Development” before I consider “Integral Human Development.” Different societies may define “development” diversely at various point in their history. In conventional economics it usually means the size of a country’s economy. 1.1 However, taking development simply as something economic and numerical cannot give a complete picture of what development means. At best, the Gross Domestic Product or the Gross National Product can tell us how big is the 2 economy of a country. These measurements do not show how evenly wealth is distributed. It is possible for a “rich” country to have large pockets of poverty, while a “poor” country has a relatively low poverty levels. For example, a very rich country like U.S.A.
    [Show full text]
  • Populorum Progressio Conference 2007
    Populorum Progressio Conference 2007 ᮣ START ᮣ SPEECHES ᮣ KEYNOTE SPEECH ETHNA REGAN EN | ES | FR Stories of Change: Celebrating and Lamenting Populorum Progressio Keynote address at the 40th Anniversary Celebration of Paul VI’s Populorum Progressio and the establishment of CIDSE, Soesterberg, The Netherlands, September 25, 2007. By Sr. Ethna Reagan Mater Dei Institute/Dublin City University Ireland The image that came to mind when I read through the stories of change is – suitably for CIDSE – that of a vast and complicated tapestry, a tapestry that is not the work of one artist, but the collaborative effort of many people, in diverse situations, with varying styles. The breadth, variety and complexity of the stories of change is striking, ranging from single focus programs to multi- level broad based programmes, with time frameworks consisting of short intense periods or the action and reflection of many years. The stories also tell of dynamic partnerships between organisations in the global North and organizations in the global South.1 The narratives told us of efforts to improve participatory democracy and challenge electoral fraud in Brazil, to defend human rights and mobilise civil society in the Democratic Republic of Congo and to work for the reintegration of former soldiers in Nicaragua. We saw the issue of land reform addressed in the stories of a Kenyan grassroots movement and church support of indigenous Guatemalan people. We heard of Catholic aid and development agencies engaged with tribal people in the Philippines, with disabled women in India, with exploited migrant workers in the Lebanon, and with the educational needs of a marginalised South African community.
    [Show full text]
  • Faith in Action
    E5 FaithFaith inin ActionAction £3.50 TrócaireTrócaire atat WorkWork A resource for Religious Education Junior Certificate (Republic of Ireland) and GCSE (Northern Ireland) Trócaire in Action Core Information This pack is a response to the need of Its work is also influenced by the experiences Religious Education teachers in Ireland, and hopes of the poor and oppressed whom North and South, for a resource that we serve. Trócaire supports communities in explains the main aspects of Trócaire’s their efforts to improve their lives, meet their work and illustrates how it is an example basic needs and ensure their human dignity. of Christian responsibility in action. The These projects are set up and implemented by local communities who have identified the pack is designed as a series of 40 minute solutions to their own problems. Trócaire’s lessons which will assist students in development activities include education, exploring the links between Christian faith healthcare, agriculture, skills training and the and the work of justice in the world today. promotion of human rights and democracy. It considers the why of Trócaire’s work, in This support is offered regardless of race, terms of its values, vision and mission, as gender, religion or politics and in a spirit of well as what Trócaire does. It also partnership and solidarity. provides examples of communities who are living out the Gospel imperative of Trócaire co-ordinates its work overseas through regional offices, country offices, and justice and compassion. through the relief and development structure of the Catholic Church. Offices are based in Africa (Kenya - Regional Office, Somalia.
    [Show full text]
  • Global Health As a Factor in Economic and Social Stability
    dignity and empower the agency of all those affected by 4. Pope Paul VI, Populorum Progressio, 1967, paras. 76-78. poverty and disease. It must involve local, regional, national, 5. See UN Development Project, Investing in Development: A international, transnational, and global actors to act in soli­ Practical Plan to Achieve the Millennium Development Goals, January 2005 (www. millenniumproject.org.orunmp.forumone/ darity with those who suffer. And it must mobilize Catholics eng_html_03.html) accessed June 2005. at every level to act for the global common good by affirm­ 6. Pope John Paul II, quoted in Catholic Health Association, ing health care as a Christian duty and a human right and by Genetics, Science, and the Church: A Synopsis of Catholic Church adopting the option for the poor as the first step toward Teaching on Science and Genetics, St. Louis, 2003, p. 7. 7. Pope John Paul II, Sollicitudo Re/ Socialis, para. 38, in David J. global health justice. • O'Brien and Thomas A. Shannon, eds., Catholic Social Thought: The Documentary Heritage, Orbis, Maryknoll, NY, 1992, p. 421. NOTES 8. Pope John Paul II, Evangelium Vitae, 1995, para. 88. 9. Pope John Paul II, quoted in "Live and Let Live," a statement of 1. "Poverty Facts and Stats," Global Issues (www.globalissues.org the Catholic Agency for Overseas Development (CAFOD) for the /TradeRelated/Facts.asp), accessed February 1, 2007. World AIDS Campaign 2003-4 (www.cafod.org.uk/public_policy_ 2. On the social encyclicals, see Kenneth R. Himes, ed., Modern and_analysis/policy_papers/hiv_and_aids/live_and_let_live). Catholic Social Teaching: Commentaries and Interpretations, The pope made the statement while on a trip to Tanzania in Georgetown University Press, Washington, DC, 2005.
    [Show full text]