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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]
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.
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]
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 ...
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 teaching and spreading of her social doctrine are part of the Church's evangelizing mission. And since it is a doctrine aimed at guiding people's behavior, it consequently gives rise to a "commitment to justice", according to each individual's role, vocation and circumstances.
Pope Pius XII fully accepted the rhythm method as a moral form of family planning, although only in limited circumstances, within the context of family. [2] Some Catholics interpreted the 1930 encyclical Casti connubii by Pope Pius XI to allow moral use of the rhythm method, [3] and internal rulings of the Catholic Church in 1853 and 1880 [4] stated that periodic abstinence was a moral way to ...