The Pope’s encyclical as a call for democratic social change

(Excerto) By addressing the ideologies and practices of the social dynamics entwined with climate change, the encyclical exposes the profoundly political character of global environmental change and its connection with economics and culture. The publication of the encyclical is action in the public space via language oriented to persuasion which, in Hannah Arendt’s terms, is the very essence of politics.

Papalism. A treatise on the claims of the papacy as set forth in the encyclical Satis Cognitum.

Appendix A: Epistola encyclica--Satis cognitum: p. 697-718.

The encyclical of Leo XIII on the condition of labour : Together with letters from the Vatican, 1889 /

At head of title: The Pope and the social question.

A voice from Rome, answered by an American citizen; or, A review of the encyclical letter of Pope Gregory XVI, A.D. 1832, The bishop's oath, and the pope's curse upon heretics, schismatics, and all infringers upon ecclesiastical liberties, as contained in the bulla In cœna Domini, pronounced annually on Maundy Thursday.

Mode of access: Internet.

Lettre ouverte à propos de L'Esprit de la liturgie, ouvrage du cardinal Joseph Ratzinger

Le document contient la "Réponse à la lettre ouverte d'Olivier Bauer" par le cardinal Joseph Ratzinger (traduction de Pierre Bühler)

From "This is my body" to the Church in the twenty-first century: the Last Supper as the decisive moment and criterion of a renewed ecclesiology

Certains symptômes sont les indicateurs incontestés des très graves problèmes que connaît l’Église. S’ils existent aussi dans des confessions et des religions diverses, seuls seront examinés ici ceux qui concernent l’Église catholique. Parmi les plus significatifs figurent un fort déclin dans la participation à des activités religieuses comme les célébrations eucharistiques dominicales, surtout chez les jeunes, une pénurie presque catastrophique de prêtres ordonnés, une perte de prestige et d’influence de l’enseignement dispensé par l’Église. Ces symptômes varient en intensité selon les pays, mais les statistiques indiquent qu’ils se multiplient. Nombre de ces problèmes sont attribuables à l’extrême vélocité de changements qui surviennent partout et à l’apparente inaptitude de l’Église à s’adapter, en raison notamment de son attachement à la pensée néo-scolastique et à la tradition tridentine. Cette fidélité absolue à une tradition vieille de quatre cents ans l’empêche de se faire à un environnement en évolution rapide et radicale. Des changements appropriés s’imposent pratiquement partout dans l’Église. Or, pour que ceux-ci soient efficaces et respectueux de la nature propre de l’Église, la tradition est un guide qui ne suffit pas. S’appuyant sur les termes de l’encyclique Ecclesia de Eucharistia, « le moment décisif où elle (l’Église) a pris forme est certainement celui où a eu lieu l’institution de l’Eucharistie, dans la chambre à l’étage », la thèse présentée suit le plus près possible l’interprétation donnée aux paroles de Jésus, ceci est mon corps, telles qu’elles ont été prononcées la première fois. Selon cette évidence, il est permis d’affirmer que les caractéristiques définitoires de l’Église provenant de ces mots sont agape, unité, service. Tel doit être le principe directeur des changements. C’est sur une telle base que sont décrits les secteurs où les changements s’imposent ainsi que les aspects visés. Ces changements comprennent les points suivants : liturgie, sacrements, catéchèse, mystagogie, théologie, structure, gouvernance de l’Église et ses enseignements, évangélisation. Ces secteurs exigent des efforts sérieux dans la préparation des personnes touchées par ces changements et dans l’attention portée à l’exigence primordiale voulant qu’agape, unité et service soient les principes actifs et évidents régissant l’Église.

João Paulo II, a Laborem Exercens e a tradição: marcar passo!

Leitura da Enciclica Laborem Exercens, objetivando compreender, através dos conceitos emitidos por João Paulo II, a postura católica diante dos problemas sociais gerados no processo de compra e venda de força de trabalho e de geração do excedente de trabalho.

Et veritas liberabit vos: o catolicismo entre o modernismo e a tradição (1960-2013)

Pós-graduação em História - FCHS

Father Dietz, the Catholic Church and the 1913 Michigan Copper Strike

Labor Historian Marc Karson has singled out “labor priest” Peter E. Dietz as one of the strongest proponents for the active implementation of the Catholic Church’s 1890’s labor encyclical Rerum Novarum in the daily practice of American Catholics. Biographer Sister Mary Harrita Fox pointed out that in his work, Dietz “was particularly concerned over the role of the church in the copper strike in Upper Michigan.” This “particular concern” should be noted since the 1913 strike was one of the only disputes where Dietz went out of his way to visit and become actively involved. Why the keen interest? This presentation will review the impetus for the huge effort which brought Peter E. Dietz to the Copper Country and solely to that dispute alone, the resulting visit and report that he made concerning the strike, the important role he believed this visit and stance in the Copper Strike had in the future of the Church’s relationship to the US labor movement. The presentation will look at both what Dietz thought would occur as a result of his 1913 trip to the Keweenaw and what actually happened in this pivotal pre-World War One era event. The paper will put Father Peter E. Dietz and the Catholic Church into the larger frame of how religion has been viewed within the history of the Strike.

Christkatholische Dogmatik /

Entered in Index librorum prohibitorum by encyclical Dum acerbissima of Gregory XVI, 26 Sept 1835 and by decree of 7 Dec 1836.

[Pamphlets on the Catholic Church : 1836-1940]

Title supplied by the University of California.

On realizing the principles of Gaudium et spes in a post-communist country: Searching for christian entrepreneurs and roots of individuals in Hungary at the time of globalization

Due to the communist regime in Hungary the values and principles of the Second Vatican Counsil could hardly achieve their goal in the region and the situation is almost the same even today. This paper examines two levels of society where the thoughts of Gaudium et spes might have appeared: we have explored that there are Christian companies existing about 15 years since the political transition in 1990 and we made a research among individuals in rural environment, how could they preserve their human wholeness described in GS, in other words, how could they keep their social, cultural, natural, religiuos and local roots amongst the consumer society that has been developped in Hungary at the time of capitalism. Regarding the Christian companies our research could produce a positive result: we have explored that although the Christian companies survayed hardly know the Church’s social doctrine, they live and operate according to it. At the same time in the realm of individuals we cannot tell good news of this kind. Most of the persons interviewed have already lost or are near to loose their roots, that is their human wholeness. Our final conclusion is that our hope for preserving even strenghtening the values of GS in the Hungarian society is in the communities, be it work communities, as John Paul II. mentioned in his encyclical Sollicitudo rei Socialis. The paper presents the details and conclusions of our researches.

The Land of the Savior: Óscar Romero and the Reform of Agriculture

This study approaches Óscar Romero by attending to his intimate involvement in and concern for the problematic surrounding the reform of Salvadoran agriculture and the conflict over property and possession underlying it. In this study, I situate Romero in relation to the concentration of landholding and the production of landlessness in El Salvador over the course of the twentieth century, and I examine his participation in the longstanding societal and ecclesial debate about agrarian reform provoked by these realities. I try to show how close attention to agrarian reform and what was at stake in it can illumine not only the conflict that occasioned Romero’s martyrdom but the meaning of the martyrdom itself.

Understanding Romero’s involvement in the debate about agrarian reform requires sustained attention to how it takes its bearings from the line of thinking about property and possession for which Pope Leo XIII’s 1891 encyclical Rerum novarum stands as a new beginning. The enclyclical tradition developing out of Leo’s pontificate is commonly referred to as Catholic social doctrine or Catholic social teaching. Romero’s and the Church’s participation in the debate about agrarian reform in El Salvador is unintelligible apart from it.

What Romero and the encyclical tradition share, I argue, is an understanding of creation as a common gift, from which follows a distinctive construal of property and the demands of justice with respect to possessing it. On this view, property does not name, as it is often taken to mean, the enclosure of what is common for the exclusive use of its possessors—something to be held by them over and against others. Rather, property and everything related to its holding derive from the claim that creation is a gift given to human creatures in common. The acknowledgement of creation as a common gift gives rise to what I describe in this study as a politics of common use, of which agrarian reform is one expression.

In Romero’s El Salvador, those who took the truth of creation as common gift seriously—those who spoke out against or opposed the ubiquity of the concentration of land and who clamored for agrarian reform so that the landless and land-poor could have access to land to cultivate for subsistence—suffered greatly as a consequence. I argue that, among other things, their suffering shows how, under the conditions of sin and violence, those who work to ensure that others have access to what is theirs in justice often risk laying down their lives in charity. In other words, they witness to the way that God’s work to restore creation has a cruciform shape. Therefore, while the advocacy for agrarian reform begins with the understanding of creation as common gift, the testimony to this truth in word and in deed points to the telos of the gift and the common life in the crucified and risen Lord in which it participates

Corporalidad y sexualidad: reflexión a partir de las Confesiones de Aurelio Agustín

El presente artículo busca analizar, en un primer momento, la teología agustiniana presente en las Confesiones en torno al tema de la corporalidad-sexualidad, además de comprender las nociones de Concupiscencia, Carne e hybris, presentes en su teología y en el marco de la episteme medieval. En un segundo momento se plantea una crítica de la reflexión teológica de la corporalidad-sexualidad en la encíclica Deus Caritas Est del teólogo Joseph Ratzinger y al final se propondrán líneas para construir una crítica teológica que este dirigida a repensar las teologías latinoamericanas actuales en su tratamiento a la corporalidad-sexualidad.  Palabras clave Corporalidad, Carne, Hybris, Teología agustiniana, Teología Latinoamericana.   Abstract This article tries to analyze, in a first moment, the agustinian theology present in the Confessions, referred to the theme of corporality-sexuality, moreover, understands the concepts of Concupiscence, Flesh, and hybris, present in this theology and in the medieval epistemology. In a second moment, a critic of the theological reflection of corporality-sexuality is proposed in the encyclical Deus Caritas Est, wrote by Joseph Ratzinger, and finally tries to build a path of critical theology in order to reconsider the actual Latin-American theology in this comprehension of corporality-sexuality.   Keywords Corporality, Flesh, Hybris, Agustinian Theology, Latin-American Theology.