Immigration, Reciprocity, and the Modern Economic Tradition

2021 ◽  
Vol 18 (1) ◽  
pp. 15-34
Author(s):  
Andrew Beauchamp ◽  
Jason A. Heron ◽  
Keyword(s):  
Economic Analysis ◽  
Catholic Social Teaching ◽  
Social Teaching ◽  
Test Case ◽  
Social Phenomena ◽  
Economic Rights ◽  
Human Relationships ◽  
Economic Relations ◽  
The Us ◽  
Modern Economic

Contemporary economists are silent regarding economic rights because modern economic theory does not adequately account for reciprocity and risk in human relationships. The immigration question in the US serves as our test case for both the reality of reciprocity and risk in the realm of economic rights, and the need for economic analysis that more honestly contends with this reality. We examine reciprocity and risk in immigration through an economic lens and then complement that examination with resources from the Catholic social teaching tradition. We show how Catholic social teaching can enhance economic analysis of immigration and other social phenomena by helping economics make sense of reciprocity and risk in economic relations.

Catholic Social Teaching

2015 ◽  
pp. 442-456
Author(s):  
David Matzko McCarthy
Keyword(s):  
Social Relations ◽  
Common Good ◽  
Catholic Social Teaching ◽  
Political Life ◽  
Social Teaching ◽  
Human Beings ◽  
Mutual Cooperation ◽  
Economic Relations ◽  
Rerum Novarum ◽  
The Common

This essay considers the modern tradition of Catholic social teaching (CST). CST finds its roots in the biblical, patristic, and medieval periods, but was inaugurated in particular by Leo XIII’s encyclical Rerum novarum (1891) and has been sustained by a range of papal encyclicals and conciliar documents since. The documents of CST emphasize that human beings are created for mutual cooperation and a pursuit of common good in social, economic, and political life. The essay considers first CST’s developing account of how social relations may be governed by Christian charity. It then considers the nature of property within economic relations as conceived within CST. The final section considers CST’s reflections on political life, which is understood as primarily personal and dependent on relations of mutual rights and responsibilities that are directed to the common good.

I. The Nonviolence–Just War Nexus

Horizons ◽  
2018 ◽  
Vol 45 (1) ◽  
pp. 108-114
Author(s):  
Drew Christiansen
Keyword(s):  
Just War ◽  
Use Of Force ◽  
Catholic Social Teaching ◽  
Social Teaching ◽  
Second Vatican Council ◽  
Pastoral Letter ◽  
Vatican Council ◽  
The Us ◽  
Just War Tradition ◽  
Peace And War

Gerald Schlabach wrote that a key test of progress for Catholicism in its dialogue with the historic peace churches on nonviolence and the use of force would be that the church's teaching on nonviolence would become “church wide and parish deep.” While modern Catholic social teaching has recognized nonviolence since the time of the Second Vatican Council, and Pope Saint John Paul II gave nonviolence strong, formal endorsement in his 1991 encyclical Centesimus Annus, the church's teaching on nonviolence is hardly known in the pews. If they are familiar at all with Catholic teaching on peace and war, most Catholics would know the just-war tradition, especially through the US bishops’ 1983 pastoral letter, The Challenge of Peace. But the newer and still relatively slight teaching on nonviolence is hardly known at all. Only by rare exception do Catholic preachers address issues of peace and war.

Which of These Was Neighbour?: Spiritual Dimensions of the US Immigration Question

2008 ◽  
Vol 2 (2) ◽  
pp. 182-202
Author(s):  
Gloria Schaab
Keyword(s):  
United States ◽  
Catholic Social Teaching ◽  
Social Teaching ◽  
Christian Spirituality ◽  
Present Climate ◽  
The Us ◽  
United States Immigration ◽  
Jewish Scriptures ◽  
States Immigration ◽  
American Memory

AbstractIn the present climate of debate surrounding United States immigration, both legal and illegal, the call to be neighbour and to exercise hospitality that echoes throughout the biblical tradition provides valid and unequivocal dimensions of a Christian spirituality within the horizon of the immigration discussion. This article traces the development of such a spirituality beginning with the Jewish scriptures, the ministry of Jesus in the gospels and Catholic social teaching. It concludes with a spirituality rooted in the American memory that offers promise and hope and proclaims the best of the American spirit.

The Social Ethics of Pope John Paul II: A Critique of Neoconservative Interpretations

Horizons ◽  
2006 ◽  
Vol 33 (01) ◽  
pp. 7-32 ◽  
Author(s):  
John Sniegocki
Keyword(s):  
Social Ethics ◽  
Catholic Social Teaching ◽  
Social Teaching ◽  
Economic Democracy ◽  
Pope John Paul Ii ◽  
Economic Rights ◽  
John Paul Ii ◽  
Democratic Capitalism ◽  
Role Of The State ◽  
The Social

ABSTRACTNeoconservative interpreters of the social ethics of Pope John Paul II have made the claim that John Paul shifted the tradition of Catholic Social Teaching in the direction of an embrace of “democratic capitalism” and other neoconservative ideals. This article challenges those claims. Major differences between the social ethics of Pope John Paul II and those of neoconservatives such as Michael Novak, George Weigel, and Richard John Neuhaus are highlighted. These differences include contrasting assessments of current forms of capitalism and of economic globalization, as well as differing views concerning economic democracy, economic rights, consumerism, the significance of structural injustice as a cause of poverty, the proper economic role of the state, the value of the United Nations, the importance of lifestyle simplification, and the urgency of ecological issues. An understanding of these major differences is essential in enabling Catholic Social Teaching to play a truly prophetic and constructive role in responding to current global crises.

Catholic Social Teaching and American Politics: How Can a Church Contribute to Civic Dialogue in a Liberal Democracy?

The Forum ◽  
2013 ◽  
Vol 11 (4) ◽  
Author(s):  
Paul Christopher Manuel
Keyword(s):  
Catholic Church ◽  
Liberal Democracy ◽  
American Politics ◽  
Church And State ◽  
Catholic Social Teaching ◽  
Political Life ◽  
Social Teaching ◽  
The Past ◽  
The Us ◽  
Civic Dialogue

AbstractThis article examines how the Catholic Church has sought over the past 30 years to participate meaningfully in political life and civic dialogue in the US – a nation constitutionally predicated on a strict separation of church and state, but which accommodates compromises, and a society historically hostile to its minority Catholic population.

Globalization and Benedict XVI’s Caritas in Veritate

2018 ◽  
Author(s):  
Matthew A. Shadle
Keyword(s):  
Hong Kong ◽  
Vulnerable Populations ◽  
Global Economy ◽  
Catholic Social Teaching ◽  
Communication Technologies ◽  
Social Teaching ◽  
Catholic Social Thought ◽  
Caritas In Veritate ◽  
The World ◽  
The Trinity

In recent years the economy has become globalized. Globalization is the increased flow of goods, services, capital, people, and culture facilitated by innovations in transportation and communication technologies. This chapter examines the phenomenon of globalization and its impact on Catholic social teaching. It looks, in particular, at Pope Benedict XVI’s encyclical Caritas in Veritate. Pope Benedict criticizes how the current global economy exploits and excludes vulnerable populations around the world. Caritas in Veritate further develops the communio framework initiated by John Paul II and proposes that the communion of the three Persons of the Trinity provides a model for the shape globalization should take, recognizing unity in the midst of diversity. The chapter also looks at how Catholic social thought itself is globalizing, examining in particular the work of Mary Mee-Yin Yuen from Hong Kong and Stan Chu Ilo from Nigeria.

Progressive Catholicism in the United States

2018 ◽  
Author(s):  
Matthew A. Shadle
Keyword(s):  
Common Good ◽  
The United States ◽  
Economic Life ◽  
Ethical Framework ◽  
Social Teaching ◽  
American Catholicism ◽  
The Common Good ◽  
The Us ◽  
The Common ◽  
American Society

American Catholicism has long adapted to US liberal institutions. Progressive Catholicism has taken the liberal values of democratic participation and human rights and made them central to its interpretation of Catholic social teaching. This chapter explores in detail the thought of David Hollenbach, S.J., a leading representative of progressive Catholicism. Hollenbach has proposed an ethical framework for an economy aimed at the common good, ensuring that the basic needs of all are met and that all are able to participate in economic life. The chapter also looks at the US Catholic bishops’ 1986 pastoral letter Economic Justice for All, which emphasizes similar themes while also promoting collaboration between the different sectors of American society for the sake of the common good.

Theology as Work: The Mandatum and the Rights of Labor

Horizons ◽  
2002 ◽  
Vol 29 (1) ◽  
pp. 128-134
Author(s):  
Patrick T. McCormick
Keyword(s):  
Academic Freedom ◽  
Working Conditions ◽  
Common Good ◽  
Catholic Social Teaching ◽  
Social Teaching ◽  
The Common Good ◽  
The Common ◽  
The Right ◽  
The Church ◽  
Safe Working

ABSTRACTMany oppose the mandatum as a threat to the academic freedom of Catholic scholars and the autonomy and credibility of Catholic universities. But the imposition of this juridical bond on working theologians is also in tension with Catholic Social Teaching on the rights and dignity of labor. Work is the labor necessary to earn our daily bread. But it is also the vocation by which we realize ourselves as persons and the profession through which we contribute to the common good. Thus, along with the right to a just wage and safe working conditions, Catholic Social Teaching defends workers' rights to a full partnership in the enterprise, and calls upon the church to be a model of participation and cooperation. The imposition of the mandatum fails to live up to this standard and threatens the jobs and vocations of theologians while undermining this profession's contribution to the church.

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