Human Dignity and Being Truly Human: The biblical basis for CST
(Talk One)
Human Dignity and Being Truly Human: The biblical basis for CST
Human dignity in Greece, Rome and Israel
In the Hebrew scriptures there is the core of an alternative vision. Genesis 1:26 “God created Man in the image of himself, in the image of God he created him, male and female he created them.”
After the 10 commandments in the Book of Exodus comes a code of Laws (the Covenant Code Ex 20:22-23:33), which includes provisions for the care of the poor. This is unique of all the Ancient Near Eastern law codes.
The Sabbath Year and Debt andJubillee (7x7+1) instead of Sabbath
The Clash between “the Great Tradition” and “the Little Tradition
Jesus is giving them back their own history, a sense of themselves under
God. He is trying to break the negative picture they have had imposed upon them by those who control them and which they have partly internalised.
Jesus and the Torah
He is involved in an on-going debate over the true nature of the Torah and he stands with the prophets in their interpretation of it (Math 5:17). As he puts it “The weightier matters of the Torah are judgement, mercy and faithfulness.” (Mth 23:23.
Purity and Debt
In the Torah there are purity as well as debt codes. The origin of the purity code is in the creation story and the command "You shall be holy as I am holy". The debt codes belong primarily to the Yahwhist and Elohist strands of the tradition and the purity codes to the Priestly strands. The debt codes are linked to the exodus and the gift of the Land. Notice what happens when one code is read over another; seen in the encounter with the wealthy man in Mark 10:17-22.
Jesus breaks open again the covenant message. He does it by re-naming God.“Our Father – Abba- a close familial, everyday name The God of domestic mess, the God who is where we all are.
Let’s consider the disciples prayer
Jesus Use of Parable
A model for activists: one Woman’s effective action (Lk.18:1-8).
A Kingdom of the Living Dead:blessed are the Ptochoi…
- Not to love one’s neighbour is for Jesus not to know the God who is the father of the neighbour and the source of truth.
Further Reading:
Crossan, J.D. & Reed, J.L. (2001) Excavating Jesus: Beneath the Stones, Behind the Texts, London: SPCK
Freyne, S. (2004) Jesus, a Jewish Galilean, London: Continuum
Hanson, K.C., “The Galilean Fishing Economy and the Jesus Tradition” in Biblical Theology Bulletin, vol. 27, 1997, pp.99-111
Herzog, W.R. (2000) Jesus, Justice and the Reign of God, Louisville: Westminster John Knox Press
Horsley, R.A. (2011) Jesus and the Powers: Conflict, Covenant and the hope of the Poor, Minneapolis, Fortress
Malina, B.J. (1996) The Social World of Jesus and the Gospels, London: Routledge
Rousseau, J.L. & Arav,R. (1995) Jesus and his World: An Architectural and Cultural Dictionary, London: SCM
Sawicki, M. (2000) Crossing Galilee: Architectures of Contact in the Occupied Land of Jesus, Pennsylvania: Trinity Press International
Stegemann, W., Malina, B.J. & Theissen, G. (2002) The Social Setting of Jesus and the Gospels, Minneapolis: Fortress
Theide, C.P. (2004) The Cosmopolitan World of Jesus: New Light from Archaeology, London: SPCK
Theissen, G. & Merz, A. (1998) The Historical Jesus: A Comprehensive Guide, London: SCM
The church’s Social Teaching Old and New
(Talk 2)
Here is a short statement of what CST is:
The Roman Catholic Church’s ‘Social Teaching’ is what the Church has to say and, together with all people of good will to put into practice, in relation to the big issues that we face in living together in human societies. Among the issues that Catholic Social Teaching addresses are: work and rest, business, family life, poverty, environmental degradation, political participation, what governments should do, and peace and war.
An inadequate understanding of the Christian gospel, which saw it as about offering an escape from this world to a spiritual ‘heaven’, might lead people to think that the Church need not have any such ‘social teaching’. On such a view, all the Church would need to do is make sure people hear about the offer of escape from their present misery.
But as far back as the second century after Christ, the Church rejected that kind of understanding. In that early period of the Church’s history, there were many religious movements which had that sort of escapist view of a purely spiritual salvation. Modern scholars refer to such views as ‘Gnostic’. In the second century, the Church clearly rejected Gnosticism.
This was for two main reasons. First, the material creation was made by the one God, and, according to Genesis chapter 1, it was made very good. Second, God’s love for the world was so great that God had gone as far as to come into this material world, in his Son Jesus Christ, demonstrating that the material world itself is immeasurably important to God.
These two reasons are basic in why there is Catholic Social Teaching. God is deeply concerned with how things go in his good creation. God has not abandoned it and does not offer people mere escape from it. Ever since that early period, the Church has offered teaching on how things should be done in human societies here and now.
Some of the greatest thinkers and theologians in the Church’s history have addressed such questions. The two most influential such figures are:
• St Augustine of Hippo, who lived around the year 400 and who wrote two especially influential books (among several others), Confessions and City of God
• St Thomas Aquinas, who lived in the thirteenth century and set out an astonishingly comprehensive vision of Christian teaching on almost all possible topics.
But what is now generally meant by Catholic Social Teaching has emerged more recently – in the past 120 years. In 1891, the then Pope, Leo XIII, issued an encyclical (a major teaching document), called RerumNovarum. This is seen as the first of a series of publications which together form modern CST.
RerumNovarum addressed the first of the issues mentioned in the short statement defining CST at the top of this page: working life. He did so because of the appalling conditions which large numbers of industrial workers in Europe were enduring following the Industrial Revolution. All papal encyclicals are named by their opening words in Latin. So ‘Rerumnovarum’ are that encyclical’s first words. They mean ‘new things’.
Most of the documents that are widely seen as forming the global Church’s official Social Teaching are papal encyclicals, although some are of other kinds. A few issued by Popes are ‘apostolic exhortations’. Others include a statement by a Synod of Bishops in 1971, and some of the Pope’s annual ‘messages for the World Day of Peace’. There is also the recent Compendium of the Social Doctrine of the Church,
Key Documents
With the exception of a Council Pastoral Constitution and a Synod statement, the following are all papal texts, but there are also documents from regional conferences of bishops, like those of CELAM (Latin America) or FABC(Asia) – particularly that of Medellin (1968) and Puebla (1979) – which applied CST to their own context and reflected on such ideas as conscientisation, basic communities and option for the poor. Many of these themes have been picked up by the wider Church. There have also been contributions from the Pontifical Council for Justice & Peace: – on Debt (1986), Homelessness (1987), Racism (1988), Refugees (1992) and Land Reform (1997).
1891 RerumNovarum – “Of New Things” – Leo XIII
The Condition of Labour examines working conditions in industrialised countries and insists on workers’ rights. It highlighted the issues of Socialism and Capitalism. It explored the Class question. Work and wages, worjer’s Rights, the duty of the church. The main concern was with the issues of Socialism and Liberal Capitalism. It emphasized the Church, employers & workers should work together to build a just society.
1931 Quadragesimo Anno – “On the Fortieth Year” – Pius XI
It explored Social Justice and Charity in the light of rapid social changes and explored hoe private and public institutions operate for both private gain and public good. . It was concerned with the reconstruction of the Social Order at the time of major economic depression with the formation of communist and Fascist states..It criticises abuses of capitalism & communism. It emphasized the unity between capital & labour and that ownership brings social responsibilities.It was here that the notion of subsidiarity was floated.
1961 Mater etMagistra- “Mother & Teacher” – John XXIII
It developed some of his predecessors themes but also broke new ground on Christianity and social Progress. : Economic Development, co-operation, Participation, Worker solidarity, Public Ownership, Economic Anaysis, International Relations, Population and Agriculture Updates earlier teaching and applies it to agriculture and aid to developing countries, thus ‘internationalising’ CST. It saw the role of laity in applying social teaching as an integral part of Christian life. Clearly influenced by the see, judge, act methodology of Josef Cardijn. Serious break with the ghetto mentality of anti-modernism.
1963 Pacem in Terris- “Peace on Earth” – John XXIII
Peace on Earth with the immanent threat of nuclear war, this is a plea for peace based on the social order from a framework of rights and duties applying to individuals, public authorities and the world community. At its heart is an emphasis on human dignity, and the necessity of relations between states. It was a radical call to re-build the World Community. Essential reading on armaments and world Peace.
1965 GaudiumetSpes- “The Joys and Hopes” Vatican II
The Church in the Modern World. Church’s duty is discernment of the signs of the times in the light of the Gospel. It emphasizes the need for dialogue and co-operation. Principles of cultural development and justice, enhancing human dignity and the common good.The importance of solidarity, service, aspirations, and participation.Emphasizes the right to cultural and economic development and the commitment to work for peace.Opened a new era of Church-world relations which not every prelate agreed with.
1967 PopulorumProgressio – “The Development of Peoples” Paul VI
The Development of Peoples. This became the Charter for development as the condition of peace..Even – ‘the new name for peace’. Deals with structural poverty, international.aid and trade. The right of all peoples to development. Limits put on profit motive and the right to private property. Christians to strive for international justice and equity in economic relations. Tried to re-state charity as a universal .
1971 OctogesimaAdveniens – “On the Eightieth Year” – Paul VI
A Call to Action Rome doesn’t necessarily have the answer: need for local church to respond to specific situations. Urbanization has brought new injustices. We are called to political action. This was a remarkable statement of subsidiarity. A call for the local church to get on and do what it alone could do and not wait fro Rome to intervene or dictate.
1971 Justicia in Mundo- “Justice in the World” – Synod
‘Justice is a constitutive dimension of the preaching of the Gospel…’ The Church must examine its conscience about its lifestyle and so witness to the Gospel. Importance of Education for Justice.
1975 EvangeliiNuntiandi- “Evangelisation in the Modern World”- Paul VI
Profound links between evangelisation and development and liberation. Only the kingdom is absolute; everything else is relative. All levels of society are to be transformed by the power of the good news. Clearest statement of the church as servant of the Kingdom not its full realization.
1981 LaboremExercens- “On Human Work” – John Paul II
On Human Work For JPII work is the central social issue. This develops the themes of earlier encyclicals and extends them to include human beings as the subject of work, the meaning of ownership, workers have rights and Work should increase human dignity. Priority of labour over capital.Rights of workers, especially women and the disabled, and unions.Issues relating to direct and indirect employment.Critique of capitalism as well as Marxism.The beginnings of a spirituality of work.
1987 Sollicitudo Rei Socialis- “The Social Concern of the Church” – John Paul II
Social Concern Updates PopulorumProgressio with analysis of global development: North/South divide blamed on confrontation between capitalism and Marxism. Conversion from ‘Structures of sin’ towards solidarity and option for the poor these are concepts developed in liberation theology in South America which now become part of the churches vocabulary.
1991 CentesimusAnnus – “The One Hundredth Year” – John Paul II
One Hundred Years Review of CST and major events of the last century, constantly affirming human dignity and human rights, justice and peace. Emphasises the fall of Marxism does not signify a victory for capitalism.
2009 Caritas in Veritate- “Charity in Truth” – BenedictXVI
Charity in Truth Updates PopulorumProgressio with a comprehensive review of development and some reflection on the economic crisis and business ethics. Provides a theological framework for CST located in the shared life of the Trinity and a Christ-centred faith, building on his first encyclical Deus Caritas Est . The second half of the encyclical studies the Church’s charitable activity as an opus proprium, specifying its distinctive characteristics and revealing its significance for society. In this important treatise, Benedict distinguishes the social mission of the Church from that of the State. The State exists to promote the common good (justice) and employs practical reason to this end; the Church devotes herself to charitable works, as an expression of faith. Despite these distinct missions, the Church serves the State in its proper task, both directly, through the engagement of the lay faithful in social and political activity, and indirectly, through her social teaching, by which she helps the State purify its notion of justice and its requirements for the human person.
Some other documents of John Paul II contain important sections for CST:
RedemptorHominis(1979): human dignity & human rights; modern technology; war & arms race.
Dives in Misericordia(1980): growing disparity in wealth; justice is shaped by the power of love.
RedemptorisMissio(1990): pro inculturation & economic liberation; but true liberation is in Christ.
TertioMillennioAdveniente(1994): J&P a necessary condition for celebrating Jubilee of year 2000.
EvangeliumVitae(1995): brings together CST and teaching on sex & the family as ‘Gospel of life’.
Novo MillennioIneunte(2000): challenges of ecology, peace and human rights; all to work for J&P.
In 1996 the catholic Bishops of England & Wales produced The Common Good in preparation for a General Election. Strongly critical of dominant market values it also serves as a readable introduction to CST and its application to some of the issues facing our society.
In March 2010 our bishops produced another document, Choosing the Common Good, in order to reach a shared vision about the sort of society we want to live in. “Given our recent past we need to restore trust in our society between individuals, citizens & the state, and in our institutions (especially in MPs, Bankers and the Church itself)“. Hence they sought agreement on the principles & values for a just and civil society. These core principles are the Common Good, integral human development and the pursuit of virtue. (These are key themes of CST and apply to all of us).
Note that several documents marked anniversaries of earlier ones:
- Those of 1931, 1961, 1971, 1981 and 1991 all commemorated RerumNovarum.
- Those of 1987 and 2009 commemorated PopulorumProgressio of 1967 (In the latter case there was a two-year delay! This was because of the 2007-08 global financial crisis, which Caritas in Veritate addresses.)
- EvangeliiNuntiandi marked the tenth anniversary of the end of Vatican II.
Beyond The Social Encyclicals
This very brief sketch of the papal ‘Social Encyclicals’ of the last 120 years cannot hope to provide an adequate guide to the riches of Catholic Social Teaching, although the key concepts can be seen as they emerge – the priority of Labour over Capital and the promotion of Human Dignity; seeking the Common Good, on the one hand, and promoting Subsidiarity, on the other; the discernment of the action of the Spirit in our world and the denunciation of structural injustice; the different factors prompting Catholic Christians to get involved in building up society – a concern for Justice, a commitment to Solidarity and the sheer demands of Love; and so on. (These themes have been developed more systematically in the Compendium of the Social Doctrine of the Church, published by the Pontifical Council for Justice and Peace in 2004).
However, alongside the papal documents should be placed the teaching documents and initiatives of the local churches. Most striking and most influential are the Latin American Bishops’ Conference (CELAM) gatherings at Medellín (1968) and, Puebla (1979) which gave currency to the term, ‘option for the poor’. But the USA Bishops’ (USCCB) documents on The Challenge of Peace(1983) and Economic Justice For All (1986), like the English & Welsh Bishops’ Conference The Common Good (1997), are good examples of how the ethical principles developed by papal theologians have been (and must be) applied in different local situations.