Narcolepsy Hemochromatosis

Module 3: Module 4

Benedict XV

PROP iAge AND WORK

1. private property
2. social function of property
3 . Real necessary and superfluous
4. Dissemination property
5. Human work
6. just wage

1. Property

is the legal capacity to take, use and dispose of a thing, as its own, exclusively. The arguments to defend the desirability of private property, and were exposed by Aristotle and St. Thomas confirmed:

· Each application cares more what belongs exclusively to that which is common property of all or many, in which case, indeed, everyone, avoiding the effort, leaving to others the responsibility of caring for what is common, as when a large number of servers.

· There is more order in the administration of property, when entrusted with the care of everything discriminately to different people, whereas there would be confusion if everyone occupied regardless of everything.

· Peace among men is guaranteed better if everyone is satisfied with what belongs to him. In fact, we see that most disagreements arise between those who have one thing in common and undivided. He reflected

Leo XIII: "The men, knowing that work is his, put great care and enthusiasm." "There is nobody to stop seeing the great importance of this enthusiasm will for the abundance of products and to increase the wealth of society. "(RN, 33)

The Church has always defended with energy, that private ownership of material goods is a natural right of the individual, respect and protection which is essential for peace and social prosperity. Indeed, if man is a rational, free and responsible, the first showing of its kind in the field of economic goods, which serve to live and reach their full potential, it is precisely private property and staff such property.

Notwithstanding the above, the right of ownership is a right secondary or derivative . In fact, and despite its fundamental attribute character of the person, property falls between the rights that make the conservation of life. The right to preservation of life itself is a radical primary attribute of every human being by the mere fact of being such. Natural tendency of our conservation, derived the right of every man to the free disposal of the goods necessary to that survival, if the man can not live without using and consuming material goods, the right to life would be a sham if involve the actual availability of essential commodities.

This natural right to free disposal of assets is above private property rights over them. In this perspective, the property right follows an indispensable way to more effectively ensure the free provision of goods for all men. This reflection shows liberal error severity, according to which the property allows of no limitation on pain of being destroyed by the facts. By contrast, the natural order that this right is not absolute right but subject to an even more fundamental reasons, as we remember John XXIII:
"... the right of every man to use of material goods for decent livelihood has to be estimated as higher than any other right content economic and therefore also higher than private property rights . "(MM, 43)

The property right is exercised on two types of goods:
a) the so-called consumer goods, which are those objects whose use wear and destruction, such as food or clothing;
b) productive assets, which are those that are not for consumption but used in the production of other goods , such machines.

Another important distinction is between private property and public property . The first part and is exercised by individuals and intermediate groups in society.
The public property is government property, which reserves certain material assets by removing them to individual ownership.

can anyone doubt if there would be enough to ensure full respect for the man, recognizing the private ownership of consumer goods. The answer is unequivocal: not enough recognition to have the consumer goods private property to be extended to productive assets . This is the Encyclical "Mater et Magistra"
"... the story and experience shows that political regimes that do not recognize private property, including that of producer goods is breached or completely abandons the exercise of human freedom in the most basic things ...". (MM, 109)

If economic activity, private companies could not train and take their own initiatives, the margin of freedom in this plane would be very limited because major decisions as to pricing, trade and production of goods, always be reserved for the public sector.

On private property, must distinguish two aspects:
► The domain : the capacity to manage and dispose of things themselves. Solely for the owner who decides on their properties according to their own discretion and only against his conscience. This is a stable and personal real power is not subordinate to a superior hierarchical power which depend for their decisions. ► The
use and enjoyment of the things themselves: the Second Vatican Council has endorsed the traditional doctrine of Santo Tomas, in the use, man should not consider the property as his own, but as common, so the owner can easily communicate (share) things with others, if needed.

" Therefore, man, when used, must not have external things as our own legitimate, but also as common in the sense that they can profit not only him but also to other . "(GS, 69)

2. social function of property

If liberalism was sensitive to the fact that if private enterprise work, there will be abundant production of economic goods, the socialist currents claimed another partial truth, namely that the use of the property has to be ordered to the needs social. The error of these two perspectives, is to have known that both statements are not absolutely exclusive but complementary.

Indeed, lacking proper moral regulation, the individual has to subordinate their selfish use of his possessions. This self-encouraged by the liberal individualism brings about all sorts of abuses and injustices. Who has tended to impose unfair conditions on those who do not have any good, in order to increase its own profits, as history testifies.

Such situations are based on the ignorance of the social function property. This concept complements and balances the personal role explained earlier. Ownership being a right derived, must be exercised not only ordered to meeting individual needs, but also the common good of political society. Private goods should help solve all those activities and common utilities, which are indispensable to the smooth running of society. The tax regime is a clear example of the system to social ends.

social function but is not limited to such contribution. The return on assets, particularly productive assets, has arranged to provide all families and sectors of society an adequate standard of living and security against vital risks (illness, death, etc..). This requires a fair distribution income, which arbitration shall be exercised by supreme political authority. Therefore, John Paul II, in his opening speech of the Episcopal Conference of Puebla (1979), said on all private property a social mortgage.



3. Real necessary and superfluous

But how can determine the owner himself can make use of the property? The measure he is driven by the need which he has of them. Is ie, the doctrine recognizes that there are goods on which one has the right but the same owner. Such goods are called necessary, as on them depends the existence, life, the development of the person of the owner and his family.
These assets necessary to cover not only sustain life (food, clothing, shelter), but also necessary to maintain the living standard of the owner and his family, and meet unavoidable expenses (diseases, study tours, etc. .).

goods which are not needed, are called superfluous. The assets necessary owner's right is right. Not so on superfluous goods, in case of dire need of another person, endangering his life or health, gives the natural right-side-of property, against the natural right of all primary-men to use those goods they need. In these cases of extreme need, the homeless have the right to dispose of the necessary, if belonging to another person, without such use may be framed as a robbery or theft, as the need for such property becomes common.

As taught Sto. Thomas: " Things that should be abundantly someone has a natural right to livelihood of the poor ." Therefore, in case of severe poverty of others, is fair to the superfluous, and for charity, helping even a portion of goods that are not absolutely necessary .

Pius XI, Encyclical Quadragesimo Anno, "says
" are not at all to the caprice of free revenues, ie those that are necessary for sustaining decent and convenient life, but , by contrast, both the Scriptures and the Fathers of the Church with a language show clearly that the rich are bound by the grave precept to practice almsgiving, beneficence and liberality. "(p. 50)

Nationally, the State shall care for all community members receive and can easily obtain, the necessary goods. And on the superfluous, you can target when you see that the distribution is not due to ease, through the application by the owners themselves, the social order. When the owner neglects to share their goods and discretion in their use, society has the right to intervene in defense of the universal destination of goods.

Hence the grinding function of the state on private property. Only in this circumstance, as the owner forgets the social purpose of property is acceptable to expropriate them.
But even in such cases of misuse or nonuse of property, not loses control over them from the owner. But rises to the top right state, founded on the common good, which is the correct use .


4 . property spread

not enough, of course, the legally recognized property right , but takes place in reality the right property. In the words of John XXIII:
" not enough, however, say that man has a natural right to private ownership of property, including production, if at the same time, there is no effort, with all energy , extending to all social classes to exercise that right . "(MM, 113)

Today more than ever, there is the possibility of spreading the property, as the technical resources and greater control of resources natural, can, if properly applied economic and social policy: "... access to private property of the following goods: consumer durables; housing, small agricultural property, business tools necessary to craft and to the family farm, shares of companies large or medium, all of which is already practicing with success in some economically developed and socially advanced . "(MM , 115)


5. Human work

Basic human needs are met through the consumption of material goods concerned. But to ensure a sufficient intake, it is essential to produce those goods, in itself, scarce, in a certain amount. The production-consumption, raises the labor problem, since it is human activity by which man transforms things in order to satisfy their material and spiritual needs. While the term
work includes, broadly, intellectual, artistic and sporting its first meaning refers to economic activity. There are also several theoretical views on the meaning of work, which must be distinguished. ►

For liberalism, the work is first and foremost, a commodity, that is, one thing that is bought or sold as an asset either. Accordingly, work has a price determined by the law of supply and demand. But the situation of the pattern of the employee purchase and sell is not equivalent. Moreover, an employer seeks to produce as much goods as cheaply as possible, then, in the absence of appropriate rules, this leads to pay the lowest possible wage. ►

The Marxism, meanwhile, is the greatest exaltation of work which has been made in the history of mankind is, so to speak, the apotheosis of homo faber. To this point, that Marx in "Capital" - joins the Franklin's definition of man as a toolmaker animal. For him, man is nothing but a pure labor energy, and creates incessantly himself through work. ►

The Christianity, according to the requirements of the natural order in economy, human labor recognizes three dimensions:

a) necessary Reality: The man can not live without working, since it is through their work that can procure all the goods that its existence requires. That effort is painful and tiring, so it avoids the individual as possible, but can not be avoided. John Paul II said: "While it is true that man eats the bread of the work of his hands ... is also a perennial truth that he eats that bread by the sweat of their brow ... "(LE, 1). This necessity derives the right to work for everyone.

b) personal dimension: Work is primarily an expression of personality. Against the reduction of work-good liberal, say that character is essential. The subject turns to their work being, his qualities, his intellectual capacity, moral and creative, this must be verified even in the most thankless tasks and elementary schools. It follows that the work be carried out under conditions that ensure the worker the exercise of their intellectual ability, initiative and responsibility. Otherwise, work will become a mechanism of depersonalization and mass of the subject. Moreover, this implies that personal worker owns his work and his ability to work or trade . No one should, therefore, arbitrary use of it, as practiced by totalitarian regimes. Nor has to be removed
financial rewards of work, the person doing it and their own dignity. Not "pay" just a product but by the person that production has to maintain a decent standard of living, which is beyond the discussion of the parties, and must be respected in all circumstances.

c) social dimension: the worker is not simply an operator who knows his business and meets their individual needs. It is also to be supportive, with their activity contributes to the maintenance of others, first of all dependents. The recognition of the family dimension of work and wages, it is essential within an order of justice, since it is impossible to separate the person from their family duties.

addition, each worker contributes his effort to secure the general prosperity, which the work must be a bond of union rather than separation and social discord. But This progress is a joint effort should be distributed equitably among all sectors of society, even those who can not contribute to the same extent to the general needs-children, elderly, sick. Of such a requirement, it is still the need to redistribute the wealth produced, especially in the less advantaged.

6. A just wage

From the point of view, the salary takes into account the quality and quantity of goods and services produced by the individual. It's just that the greater complexity and responsibility of work, higher wages appropriate. But, you must also taken into account in meeting the needs of the worker and his family.
The Constitution "Gaudium et Spes", defined in this way a fair wage, " labor remuneration should be such that allows the man and his family a decent life on the material, social, cultural and spiritual level, taking present job and the productivity of each, and the conditions of the company and the common good. "(GS, 67)

In more detail, a fair wage should be composed of three complementary elements:
i) The share of meeting the needs of the worker . This item is directly related to the acquisition of consumer goods and services essential to the life of the worker and his family.
ii) The share of social security . The contribution made by the employer to contribute to the cost of labor in social welfare and its social-work-health, is strictly speaking a deferred salary.
iii) The share of savings . No capacity to save, there is no possibility of progress, at best, the employee will maintain their status or level achieved.

Therefore, it is necessary remember, as did John Paul II in an encyclical devoted to human work - "Laborem Exercens" - a principle always taught by the Church
" is the beginning of the priority of labor over capital . This principle directly concerns the process of production, for which the work is always a primary efficient cause, while capital , with all the means of production, a mere instrument or instrumental cause . " (LE, 12)

It is false, then, attributed solely to capital that results from the combined effectiveness of the two factors of production. And Pius XI considered appropriate that the contract of employment should be complemented, as far as possible with a partnership agreement. " In this way, the workers and employees are partners in the domain and in the administration or participate, to some extent, the perceived benefits. "(QA, 65)


Sources:

Sacheri, Carlos. "The Church and the social", Bahia Blanca, La Nueva Provincia, 1972. Laje
SJ Henry. "Church and human society", San Miguel, Diego Torres Editions, 1989.

Jessica Simmons Model

Summary: Summary

Pius X

PERSON AND SOCIETY

1. Male : a social
2. natural law
3. Social Groups
4. Bodies
intermediate 5. social classes

6. guiding principles of social order

1. Man: a social

People are people biotic-those serving a life cycle, such as animals and plants, "but with different powers, because they constitute an indivisible unity of two elements: material (body) and spiritual (soul). School, is the ability or power that allows to do something. The powers that distinguish human beings are

Intelligence: the ability to help people solve problems and understand its actions.
Freedom: the ability to allow people to do something or not do it, ie choose. Will
: permissive want something, make a decision and doing.

Unlike animals, man possesses a rational nature, human knowledge transcends the physical limitations and captures the essence of things from individual data. The intellectual capacity of man is his essence, which is why the Greeks defined it as rational animal. Under this condition, you can reach the truth: proper matching of intelligence with things. It is also a free, which means to be master of his actions, unlike the animals that are governed by their instincts. It is clear that men also have instincts, but they can dominate, thus the behavior of a person is a consequence of their own decisions.

freedom is rooted in intelligence, the man to know reality, the will can decide to do good (something desirable). You can choose between several things to achieve perfection. Choosing among several options, the man decides his fate.
Freedom certainly is not absolute, is determined by physical laws and moral norms, but since you can respond differently to the requirements, man is responsible , since it is responsible for consequences of their actions.

"Human dignity requires, therefore, that man acts as conscience and free choice, ie, motivated and prompted by personal inner conviction and not under pressure from blind internal impulse or merely external pressure. (...) Each one must give an account of his life before the tribunal of God as good or bad behavior you have seen. "(GS, l7)

Social order, then, is always the result of human decisions because, unlike animals, which can only be grouped according to the imperatives instinctive, men can be and change society according to their preferences. Despite the multiple constraints is subject to temporal life of man, always have a range of possibilities to organize community life.

"But a mistaken view often leads many to mistake of thinking that the relationships of individuals with their respective political communities can be regulated by the same laws that govern the forces and irrational elements of the universe, whereas those laws are of a different kind and are to be found only there where he recorded the Creator of all, this is in the nature of man. " (PT, 6)

This conception of the dignity of man does something sacred and has three consequences in the social order:
► The company is ordered to perfection of persons
► person's condition makes man subject of inviolable rights
► Man is an active agent of social life.

Man is by nature a social being. This is not accepted by the major ideologies. The liberalism, exalts the noble savage (Rousseau) living happily in a hypothetical stage of history. The man with absolute freedom, which gives itself its own rules of conduct, is the ideal. The need led men to join, but society is a source of evil, and must limit its scope, especially with regard to its political body, the State.
For its part, the Marxist collectivism states that sociability is the only essential in man. Marx defined as a set of social relations, and has no rights that do not recognize society.
Historical experience, however, shows that human life never was not social. The same generation of a child for the parent union. There is to be as helpless as a child, that can not feed or mobilized only during the first years of life. But for an adult, the perfection of coexistence.

Man's freedom, and social status of being led Aristotle to define it as zoon politikon (Political Animal). Unlike bees and ants that build their hives and nests always the same way, people can design their cities differently. This ability to organize their own community life, is the political dimension of man.

The first consequence of any group is the need to abide by rules: rules of conduct. There are social norms (eg customs), and legal rules are mandatory. In every community, the rules are useful because they provide:
► A brake authority; prevent tyranny. ►
a brake on social overflow; prevent anarchy. ►
a brake on individual overflow, prevent exploitation and abuse.


2. natural law

Since ancient times, has recognized the validity of rules of conduct do not come from human legislation. This is known as Natural law: it is what is owed to the man by virtue of its essence, by the mere fact of being . These rules can be applied spontaneously know the reason.
same time, there is a positive law, including rules issued by the State. Both are necessary, but natural law must be the foundation of the positive.
As this right is one of the bases of the Social Doctrine, should know that characterize notes:
a) Universality : applies to all men and all times, since the essential nature is same at all.
b) Immutability : the positive laws must be updated continuously to adapt to the diversity of situations that should govern the rules of natural justice are not amended or repealed, as human nature does not undergo essential changes. As important are the historical changes do not affect the essence of man.
c) Cognocibilidad : is captured spontaneously. "In the depths of his conscience man discovers the existence of a law he does not impose itself, but which must obey, and whose voice resonates, when necessary, in the ears of your heart, warning that should love and do good and avoid evil: do this, avoid that. "(GS, l6)

Human beings have three basic tendencies:
► like all other beings, tend to preservation of life
► tends to spread of human life (species conservation) ►
by being rational, intellectual tends to perfection, moral and religious.

These three trends originate the essential rights of man:
"... every man is a person, that is, nature is endowed with intelligence and free will, and that, therefore, man himself has rights and duties flowing directly and simultaneously from their own nature. These rights and duties are therefore universal, inviolable and may not be waived under any circumstances. "(PT, 9)

If time really exist rules and customs contrary to natural law, it is because: ►
that a person knows how to act, does not guarantee that all their actions are good, because it influences the weaknesses and passions ►
are complex situations, it is not easy to discern, and may fall into error;
► practices and ideologies are erroneous, leading to obscure the moral conscience.


3. Social Groups

Man being a social being by nature, are the first groups of individuals and families who seek to channel their needs and concerns. Sociology provides a useful distinction to classify the different types of human groups, as summarized in the attached table. COMMUNITIES


COMPANIES ( Private Sector) (Public Sector)

Tribe Family Neighborhood Center City Club Race

Union National Political Party Province
State ------------- -------------------------------------------------- --------------------------------

------------ POLITICIANS -------------------------------------------------- ---------------------------------

Community: the social group formed spontaneously, links unitive among its members, who depend on their will.
Society: is a stable union of natural persons or legal entities organized to ensure a proper purpose and common.

The sum of all communities and societies living in the same area, is a political society, which can contain more than one national community (as in Belgium and Canada). Hence the importance of not confusing the concepts of society, nation and state. As an example we can refer to the document of the Episcopal Conference of Argentina "The nation we want," September 2002. In the same precisely defined:

" know that a nation is a community of people sharing many goods, but above all a history, culture and common destiny . "(p. 5)

In other paragraphs of that document states:

" We must move from a desire to be Nation build the nation we want . "(p. 4)

" only good citizens, to work with intelligence, love and responsibility, can build a society and a more just and united State . "(p. 6)

According to sociological classification, only the society and the state can be built and reformed, by decision of its members. The " nation ", to be a community, can not be built or rebuilt, by an act of will , but is formed through the centuries , by the convergence of many factors, and is sometimes blurred, as is happening in Argentina, and may even disappear.

The state is conducting an organ of a given society, not a nation, which is always headless. Hence, it is a matter of confusion referred to the Argentine State as Argentina; expression under Article 35 of the Constitution applies only used in the penalty of laws.


The nationality is an indelible mark that we receive at birth within a given community. should not be confused with the legal-political concept of "citizenship ." Society in Argentina, Argentinean people who are living by their nationality, with others, but to acquire citizenship in Argentina, belonging to another national origin. The State should govern and protect all people, so is a serious mistake not to distinguish the "nation" state.

In turn, many native Argentines, are estimated at more than one million-live outside the Argentine territory, and in some cases have acquired another citizenship. While the State can not ignore them, in fact, are outside their jurisdiction, and subordinate to the jurisdiction of another State in whose territory they live.


4. Intermediate Bodies

The Church recognizes the mission have so-called intermediate bodies, so named because they are social groups that are among the family and the state. Not so with modern ideologies.

The liberal individualism is opposed to the recognition of intermediate bodies, especially those who play a role in the economy such as trade unions. After the French Revolution, the Le Chapelier Act of l79l, prohibits unions and any association of citizens who claim to have common interests. This approach originates in the eighteenth century English deism: the nature created by God is good and if it acts freely operates. If individuals have a free hand, the balance will happen spontaneously.
The totalitarian ideologies claim to the State all social activity. In countries ruled by Marxism, the union is an organ of state. Fascism also the Charter del Lavoro, deny the legal personality of the guild. Is that the whole totalitarian concept identifies partnership with the State.

Pius XI, expresses the Catholic doctrine by stating: "those who profess the same trade can also be a free association with other purposes in any way related to the exercise of their profession. (...) And that freedom has been claimed to form associations to leave the boundaries of each profession. "(QA, p. 87)
The reality is that the social fabric is a set of interrelated associations that meet or should play an effective role for its members, as well as a defense to the excesses of the state.


5. social classes:

In society, it is possible to identify links between people who, although not known, have affinities or common interests, all such persons are not communities and private companies. Sociology as social categories called : for example, fans of the same sport. But the most important category is called class : formed by a given level or stratum of people with a similar economic position, social and cultural. There
societies with rigid stratification systems, where he born into a family of certain features can not change class. A typical case of India, who was born in the class of untouchables can not leave that class, which is aimed at menial jobs. In other countries, by contrast, the social stratification system is flexible, who was born into a poor family can, thanks to his efforts to luck, go ahead and integrate another class.

must differentiate between the social differences between people, it is a fact of reality, the ideological use of the concept of class. Indeed, some thinkers even claim that the differences are indeed a kind of selection natural, as in Darwin's theory, occurs among animals, "in which stand the fittest and the unfit must comply with harsh conditions of life. Others believe that the solution of these differences is in the class struggle , until the class of the disadvantaged who are the majority, to impose and achieve a classless society.

ISD distinguish between the essential equality of all men, and accidentally inequality for talent, health, success, etc. .- that in a society governed by the common good, not a cause of clashes or obstruct justice. The opposition of interests is inevitable, but can be balanced with the intervention of intermediate bodies and the state, without resorting to violent struggle.
"It is clear that not all men are created equal when it touches the physical ability and intellectual and moral qualities. (...) Although rightful differences exist between men, however, the equal dignity of persons demands that reach a social situation more humane and just . "(GS, 29)


6. Guiding Principles of Social Order

are three, namely:

Subsidiarity: is the supreme principle of social philosophy, as Pius XI:
"... unchanging and unchangeable principle: as you can not take from individuals and give the community what they can accomplish by their own efforts and industry, and it is not fair, a serious injury and disruption right order, to remove smaller and lower communities what they can do and give and give to a society more and more high because any action of society, by its own force and nature, should provide assistance to members social body, and never destroy and acquit. "

The State, in accordance with this principle, you should:
► Encourage the emergence of intermediate bodies; ►
stimuli, by facilities (eg tax exemptions);
► Order and supervise its operation;
► Supplementing your activity, where necessary. Solidarity

: become one with the neighbor is reciprocal to be united and bound. With the practice of this virtue is achieved that the groups and individuals work together, smoothing out the differences. Solidarity demands that those who have a God-given talent, not bury it and share it. It is not only to help and donate, but to make social use of goods and talents.
This principle also applies at the international level, as expressed by Paul VI:
"The duty of solidarity of the people is also of peoples. (...) If it is normal that a population is the first recipient of the gifts bestowed by Providence as a result of their work, no people can not, however, intends to offer his riches for their exclusive use. "(PP, 48 )

Common Good: since antiquity interpreted the relationship of man and society, the analogy of the body. Society, St. Augustine said, resembles an olive tree whose leaves fall and are reborn, while the trunk and roots remain. The Humane Society survives the changing of the individuals who compose it. Is a unit of order: all persons who are related to achieving the common good.

The common good is the basis of political legitimacy, for which a society should be given in three conditions, according to Sto. Thomas
► ensuring peace of all who form the community, without irritating inequalities and injustices;
► that all individuals and social groups to endeavor to reach a human society virtuous ►
that everyone goods, materials, cultural and spiritual in the highest degree that allows reality.
When these three conditions are verified, one achieves harmony : link unitive that gives cohesion to society.

If we analyze whether this principle is in force in our society, Argentina, just review some official figures. There are now 16,400,000 -44.3% poor - and 6,300,000 of homeless-l7% - (The Nation, 11/6/1904). Simultaneously, young l.4l3.537 between l5 and 29, neither study nor work, and one of every two children under 2 years have iron deficiency anemia, which affects cognitive development.
The conclusion is indisputable: Argentina does not apply to the common good .

The Holy Father said at a hearing officer to the then President of the Republic:
"Looking to Argentina, I hope that the assets of the Social Doctrine of the Church remains a valuable tool for guidance to overcome problems that hinder the building of a more just and fraternal. Behind situations of injustice, there is always a grave moral disorder, which not only improved technical measures applied ... . " (John Paul II, 07.04.2003)

Source:
Sacheri, Carlos. "The Church and the social", Bahia Blanca, La Nueva Provincia, 1972.

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Contents: Module 2

Leo XIII

CONTENT OF THE SOCIAL DOCTRINE OF THE CHURCH

1.
Definition 2. Sources
3. Content ISD
4. Interpretation
papal documents 5. Dissemination ISD

Can some doubt about the need for the Catholic Church holds a social doctrine, as the mission that Christ entrusted is not a political, economic or social, but religious order. But precisely that mission emerge lights serve to assist the better functioning of the human community, in a manner consistent with their faith. So says the Vatican Council II:
"Christians are wrong, saying that we have here no lasting city, but seek the future, consider that they may neglect temporal things, not realizing that their faith is a matter forcing them to more perfect fulfillment of all of them according to the vocation of each one. " (Gaudium et Spes, 43)

From the origins of Christianity, there was a social apostolate, based on Scripture itself. For example, in the Epistle of Paul to Philemon, in which I note that while in jail, met his slave Onesimus and asks, who became a Christian as he was baptized while in prison, I get it now, not as slave but as a brother. That is, acceptance of religion involves a change of life, which should be reflected in the habits and customs.

also the first Christian communities took care of the poor, who are called matriculari, because they were enrolled in the canon of the Church. In 251, the Roman Church had l.500 matriculari, and resources contributed by the faithful, to attain.
It applied this principle: "the able to work, try to get work, charity, only that you can no longer work. " Similarly, social thinking was formed through the work of the Fathers of the Church, who wrote and preached in the early centuries, both in Latin and Greek language.

noted that they were times of persecution, just starting to fade with the Emperor Constantine, who makes the Edict of Milan in 313, establishing freedom of religion, which encourages Christians. But then come other emperors who resumed the persecutions, Constantius, who was an Arian, and Julian, who was an apostate. It was not until the 380, which issues the decree of Theodosius Thessaloniki, which gives Christianity the official religion status of the Empire.

With the fall of Rome, the invasion of Odoacer in 476, starts the Middle Ages, the disappearance of the Empire, no authority can prevent the disintegration of peoples. The barbarians are limited to passing and destroy, not create a new order. Therefore, as the monasteries are the only places suitable for maintaining the culture and education.
multiply social initiatives of the Church: the houses of God (hospitals), nursing, arbitrations between lords, the truce of God (peace time) and so forth. It also was the work of the Church founded the first universities such as Paris and Bologna.

As for the social doctrine, we must say that did not arise, as is commonly believed, in the nineteenth century. Take, for example, a document that addresses an issue that touches us closely, promulgated by Pope Benedict XIV, in l74l:

"... recommend and sent to each of you ... the protection and effective defense to the said Indians both in the provinces of Paraguay, Brazil and del Río de la Plata named as elsewhere in the Indies ... prohibits strongly to each and every one of the people and Secular including church on pain of excommunication ... latae sententiae ... that hereinafter referred to enslave the Indians, sell, purchase, exchange or den, separated from their wives and children, plunder of their belongings and property, carried from one place to another or transferred or otherwise deprived of liberty or retained in servitude ... " (Bull" Immensa pastorum ", 5).

What emerges, yes, in the nineteenth century, is called "social question", by the total unhinged at the level of community living, which, beginning at the time, has not stopped yet. It was at this stage of history that came together: erroneous ideologies, driven by the French Revolution and the Revolution Industrial, which had repercussions on the economy. The rapid advance of science and technology, applied to the production of goods, is reflected in the proliferation of factories, which employ thousands of workers.
The workers, who must leave rural areas to concentrate on big cities no longer practice their craft with their own tools to become employed in harsh conditions. They are true "proletarian" or whether his only possession is the offspring-their children-who must work, too, from kids, to get the money to enable them to stay in very precarious conditions. This situation arose la encíclica más famosa: Rerum Novarum (cosas nuevas), de León XIII, en l89l, que en su primer párrafo sintetiza el panorama descripto:

“...los adelantos de la industria y de las artes, que caminan por nuevos derroteros...la acumulación de las riquezas en manos de unos pocos y la pobreza de la inmensa mayoría...juntamente con la relajación de la moral, han determinado el planteamiento de la contienda. (...) el tiempo fue insensiblemente entregando a los obreros, aislados e indefensos, a la inhumanidad de los empresarios y a la desenfrenada codicia de los competidores. Hizo aumentar el mal de la voraz usura, que, reiteradamente condenada por la autoridad de la Iglesia, es practicada, however, by greedy and greedy men under a different guise. Add to this that not only the recruitment of labor, but also trade relations of any kind, are subject to the power of a few, to the point that an extremely small number of affluent and wealthy has placed just under the yoke of slavery to an infinite multitude of proletarians . "




1. Definition:

The Latin American Episcopal Conference (CELAM) defines the Social Doctrine of the Church "is the teaching moral in the social, political, economic, familial, cultural, makes the Church, exposed for who has the authority and responsibility to do so . "As we saw, that responsibility rests with the Pope and the Bishops in communion with him.


2. Sources:
social doctrine has its main source in Sacred Scripture, and a secondary source of human reason, enlightened by the Natural Law: the light of reason, which, through practical judgments, he says the man who should avoid evil and do good.



3. Content ISD:

papal teaching on social doctrine, with three features:
a) theoretical synthesis: a set of principles covering all aspects of the temporal order
b) practical range : theory illuminates the action;
c) morally obligatory : although anyone can use their wealth to the Christians is mandatory, and must live and act according to its principles.

Includes:
· Principles of reflection: on permanent values \u200b\u200b(truth, freedom, justice, peace, charity). The three main principles of social order are:
Common Good: the set of social conditions that condone and promote in human beings the integral development of his person. Solidarity
: means joining heavily, the man with his fellows should contribute to the common good of society in which they live. Based on the principle of solidarity, the Church opposes all individualism. Subsidiarity
: neither the state nor civil society initiatives should prevent individuals and groups. Based on this principle, the Church opposes all forms of collectivism.

• Criteria trial : the principles underlying the criteria for making judgments about:
situations: for example, assess the problem of poverty, the structures: in particular, institutions, such as the functioning state;
systems: for example, the consequences of the implementation of neoliberal economic system.

As the Church needs to know the reality of the times and in every society, before giving an opinion, must take into account the contributions of the positive sciences. In this area, we must carefully discern what is strictly scientific, the thesis makes some schools or authors, which may be tinged with ideology. This happens especially with regard to sociology, economics and political theory.

· Guidelines for action : the media must be consistent with the purposes and in accordance with the dignity of man. But also, the doctrine exists to be applied. This is referred to the encyclical Mater et Magistra:
"However, today more than ever, it is necessary that this social doctrine is not only known and studied, but also put into practice in the manner and to the extent that circumstances of time and place permit or claim. " (221)

For this to happen, it is necessary that Catholics are convinced that the doctrine is suitable for solving social problems. However, in applying the principles to reality may be that differences arise among Catholics, since there are issues that are debatable, but in these cases, care should be mutual respect and seek common ground. Also be avoided on the pretext of pursuing the optimum, neglecting the good that is possible and that, therefore, is required concrete.

By engaging in social life, with people of other ideas, we must put effort into not accept commitments that might affect the integrity of religion. But manifest always willing to work with good works or that could lead to good, apart from those who have taken the initiative.

The teacher recalled that the Church has no technical solutions to offer, but is an expert in humanity and has two thousand years of experience to support the depth of his reflections. The Social Doctrine of the Church is not a "third way" between liberal capitalism and Marxist collectivism. It has its own category, not a matter of ideology but of theology.
Pius XII taught that the social doctrine is obligatory for all Catholics, and said:
"... this doctrine is finally determined and uniquely in its fundamental points , she is yet large enough to be adapted and applied to the vicissitudes of time variables, so that is not detrimental to their permanent immutable principles. (Aloc. 29-4-l945)




4. Interpretation of the papal documents : No encyclical

alone can claim to be undisputed, but when there is continuity in various documents and successive popes can not doubt the authenticity of the doctrine (Lumen Gentium, 25) .
claimed Pius XII in his address mentioned that the social doctrine is "clearly in all its parts." This does not mean that there can be difficult or paragraphs that deserve to doubts and objections, in a given document. The clarity of the concepts referred to the doctrine as a whole, and to ensure their correct interpretation is to employ certain rules:

a) use authentic text (official), which usually is written in Latin, and is translated and published by the Osservatore Romano. An example of alteration of the text-true intellectual fraud was verified with a concept used by the Mater et Magistra: "socialization "-increasing social relations," which was translated in some editions, " socialism."
b) analyze the concepts : this requires the study of each document, which should be read as a magazine.
c) confront similar texts: on the same subject in several documents. Eg the property.
d) go completely to the : it always pays to read the entire text, before stopping at each paragraph, to have a holistic and comprehensive approach of the content.
e) considering the circumstances, date and place, to determine the nature of the document: If you have a universal or specific.
f) distinguish reasonableness doctrinal: education of a document may be inapplicable to a different case that gave rise to it. It can also be erroneous assessment of a problem. For example, Pius XI condemned a political movement, the French action, Pius XII, with better information, raised the sentence.
g) clarify with theology and philosophy : usually bring documents references to the Fathers and Doctors of the Church. Especially important is the consultation with the work of Dr. Universal, Sto. Thomas Aquinas.




5. Dissemination of ISD:

education and dissemination of the Social Doctrine of the Church are part of the evangelising mission of the Church. Juan Pablo II, "Centesimus Annus", talks about the announcement of the ISD, expression analogous to striking because it involves proclaiming the Gospel.
" It follows that the social doctrine is itself the value of an instrument of evangelization as such proclaims God and his mystery of salvation in Christ to all men and, for the same reason reveals man himself . "(CA, 54)

However, we must determine who should this announcement and the respective implementation of the social doctrine. Bishop Quarracino, with Secretary General of CELAM, said that the Church fixed a theology of the laity in Lumen Gentium, which states that it is the laity who have to manage the temporal affairs and sort them according to God (LG, 3l). Bishop adds Quarracino that in our times, with increasingly complex problems with a religious sense diluted, with a desperate shortage of priests, " if the Church wants to structures in the world, made by the laity or not do. " [1]

If the statement is correct, we must recognize that We have not even begun the task, since the DSI is ignored by most of the laity. This is manifest in the Argentines Bishops document "Surf Mar Adentro"
" In a country largely made up of baptized, is shocking ignorance, and the same, the lack of validity of the Social Doctrine of the Church. This ignorance and indifference allow a few have decoupled the faith of the Christian way of behaving compared to material goods and social contracts of justice and solidarity. The educational work of the Church could not give rise to a fairer country, because he has failed to bring Gospel values \u200b\u200btranslate into daily commitments . "(P. 38)

Unfortunately, after the accurate diagnosis and incisive in the above, by detailing the" Shares outstanding "to undertake, only mentioned the need to increase the courses and conferences (p. 97, c) and did not have a concrete program to overcome the situation diagnosed. Therefore, the task of dissemination will be limited to voluntary action by a handful of lay people who, with their own resources and without any support from the hierarchy, consider their moral obligation to convey what they have received.


Sources:

Congregation for Catholic Education. "Guidance Study of the Social Doctrine of the Church ", Madrid, PPC, SA, l995.
CELAM, "Handbook of Social Doctrine of the Church" Bogota, l997.
Sacheri, Carlos. "The Church and the social", Bahia Blanca, La Nueva Provincia, l972.
[1] Quarracino, Antonio. "Following Christ in the social teaching of the Church", Buenos Aires, Claretian, l980, pgs. l0/l2.