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Catholic social doctrine is rooted in the social teachings of the New Testament, [11] the Church Fathers, [12] the Old Testament, and Hebrew scriptures. [13] [14] The church responded to historical conditions in medieval and early modern Europe with philosophical and theological teachings on social justice which considered the nature of humanity, society, economy, and politics. [15]
The Church's social teaching enters into dialogue with the other disciplines concerned with humankind (#59). People who profess no religious beliefs can contribute to providing the social question an ethical foundation (#60). The Church feels obliged to denounce poverty and injustice although her call will not find favor with all (#61). [6]
Mater et magistra begins by praising three earlier papal documents on social topics and summarizing their key points.. Rerum novarum is extolled: "Here for the first time was a complete synthesis of social principles, formulated with such historical insight as to be of permanent value to Christendom ... rightly regarded as a compendium of Catholic social and economic teaching", [4] "the Magna ...
Specifically, it deals with questions on divine providence, the church as the mission of Jesus Christ and its social doctrine, the human person and human rights, the family in society, human work and the economy, the political and international communities, the environment, promoting peace, pastoral actions and the activities of the laity.
Pope John XXIII in 1961, after calling the Second Vatican Council and on the 70th anniversary of Rerum Novarum, published the encyclical Mater et Magistra ("Mother and teacher") to encourage Christians to respect human dignity and the community of all peoples, with an emphasis on the fact that economic conditions that place profit over human welfare fail to respect human dignity.
The pope declared that the role of the state is to promote justice through the protection of rights, while the church must speak out on social issues to teach correct social principles and ensure class harmony, calming class conflict. He restated the church's long-standing teaching regarding the crucial importance of private property rights ...
F. Russell Hittinger describes the encyclical "as a kind of magna carta of the Catholic Church's position on human rights and natural law". [7] Pope John XXIII's 1963 encyclical Pacem in terris ("Peace on Earth") radically affected Catholic social teaching not only on war and peace, but on church-state relations, women's rights, religious ...
These declarations laid the foundation of Catholic social teaching, which rejected both capitalism and communism. [4] In terms of political development, Catholic social teaching endorsed democracy on the condition that it constitutes a protection of human dignity and the moral law, and valued common good over individualism. [1]