Catholic social teaching

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The Catholic social doctrine describes the totality of statements of the Roman Catholic Church about the area of ​​human social life. In terms of teaching, it builds on the papal social encyclics ( see also: List of important social encyclics ).

Catholic social teaching deals with the functioning and determinants of human coexistence and the means to achieve certain goals. Social contexts are empirically examined and theologically and ethically reflected upon, so that practical consequences can be derived. It thus overlaps with the various social sciences .

In addition to reason, the source of knowledge is also Christian revelation. Basically, the Catholic social doctrine assumes that based on these two sources of knowledge an insight into the "order of things" or the Ordo Socialis as "social order" is possible. An approximation of the actual conditions to the social principles is sought through the application of certain virtues .

Together with the ethical statements of other Christian denominations, the Catholic social teaching is referred to as Christian social ethics . The subject is also known under this name in the Catholic faculties of most universities.

history

Although the church has taken a position on the moral shaping of social life since its inception and developed the natural legal foundations of its image of man and society in scholasticism , its social teaching in the narrower sense is a product of the 19th century with its social tensions in the course of the industrial revolution and the urbanization and in the face of competing ideologies of liberalism and socialism .

The so-called worker pope Leo XIII. published the first explicit social encyclical Rerum Novarum in 1891 . The workers 'bishop Wilhelm Emmanuel von Ketteler , founder of the Catholic workers' movement, should be mentioned as a forerunner valued by the Pope . Since the emergence of the social question, Catholic social teaching has increasingly developed into a theological ethics of social structures. Statements about the shaping of social life have developed into an important and increasingly global part of church proclamation since the 19th century.

Pius XI. reached another milestone with the encyclical Quadragesimo in 1931. Less about encyclicals, but with socio-ethical speeches, Pope Pius XII sharpened . the social doctrine and adapted it to the times.

Since the Second Vatican Council , Catholic social doctrine has also increasingly endeavored to arrive at an assessment that takes global conditions into account instead of its original fixation on the Western European tradition . Pope John XXIII With his circular Mater et magistra 1961 referred to current social problems and developed the idea of ​​a peaceful coexistence of people on a worldwide scale with his peace encyclical Pacem in terris 1963.

In Gaudium et spes (1965) of the Second Vatican Council, the church considered its relationship to the “world of today”, the encyclical Populorum progressio (1967) dealt with the global development problem. Furthermore, Pope Paul VI. not only celebrates New Year's Day as World Day of Peace, but also the Apostolic Exhortation Octogesima adveniens .

The 1981 circular Laborem exercens emphasizes the central importance of work. Sollicitudo rei socialis took up the increasingly urgent Third World issue again in 1987 , while the century encyclical Centesimus annus (1991) after the collapse of socialism in Eastern Europe assessed the economic, social and political world situation - with recourse to rerum novarum - from a fundamentally socio-ethical perspective. Shortly after the global financial crisis, the encyclical Caritas in veritate was published in 2009 . Some also count on statements by Laudato si ' (2015) on the responsibility for creation for the social teaching of the church.

Carrier of Catholic social teaching

The carriers and authors of Catholic social teaching are first of all the church dignitaries (popes and bishops) who determine the content and limits of social teaching. In addition to the church officials, the theological representatives at universities and colleges also play an important role in Catholic social doctrine. Theological social doctrine developed slowly from moral theology as a separate scientific subject since the 19th century. In 1893 the first chair for “Christian social teaching” was established in Münster, which remained the only one in Germany for a long time. The Catholic-Theological Faculty in Bonn did not follow until 1921, then the Jesuit universities in Pullach (1926), St. Georgen (1928) and Vienna (1935). Only after the Second World War did a gradual change emerge, which endowed all theological faculties with professorships or at least a range of courses in Christian social theory. The levels of teaching and science are closely related to a third, the Catholic social movement. It is made up of church social organizations such as the “ Catholic Workers Movement ”, the “ Kolping Society ” founded by Adolph Kolping , the “ Caritas Association ”, the “ Catholics in Business and Administration ” and the “ Association of Catholic Entrepreneurs ”. In it, the practical transfer of Catholic social teaching into the social, economic and political realms takes place.

Social principles

Catholic social teaching is based on continuously valid social principles. These are based on the Christian image of man and are to be understood both as being and as should principles for social coexistence, whereby they leave a wide margin of discretion. Oswald von Nell-Breuning therefore calls them the “ building laws of society ”. They are understood as "structuring and process-relevant principles". In detail, in addition to personality :

These are seen, among other things, as a basic set of generally transparent structures, meaning and values, without which human coexistence would not be possible.

An integration of the idea of sustainability has been discussed since the 1990s in response to external impulses from the ecological movement . While church aid organizations took up the term as well as the magisterial-episcopal social proclamation in Germany, it is seldom explicitly taken into account in papal-magisterial letters to this day.

Solidarity principle

The idea of ​​solidarity as a social principle of human cohesion is one of the central socio-ethical principles of order. Philosophically, it begins with the personhood of the human being and the essential equality of all human beings derived from it. The social dimension is considered to be an essential part of being a person and is documented in the mutual relationship between people and society as a whole. From this, the normative requirement of a mutual commitment to mutual respect for human dignity was also derived.

At the end of the 19th century, Heinrich Pesch made the solidarity principle the focus of Catholic social teaching in his draft of solidarism. Pesch took up the approach of French social philosophers and politicians (including Charles Gide ). His concern was to find a balance between the common good and the individual good, tasks and limits of state intervention. Pesch's approach was later deepened , especially by Oswald von Nell-Breuning and Gustav Gundlach . The solidarity principle leads through the demand for equal opportunities for all people to the derived social principle of social justice .

Principle of subsidiarity

The principle of subsidiarity determines the correct relationship between the various social units. Its fundamental intention is not to permanently relieve individuals or smaller social units, starting with the family, of regulating their relationships (responsibility and personal contribution), but to enable them to take control of this themselves (self-help and Assistance). The formulation of the principle of subsidiarity as a social principle goes back to Gustav Gundlach. In the church social proclamation, the term was first used in 1931 by Pope Pius XI. used in the social encyclical Quadragesimo anno .

The subsidiarity principle is often formulated in both a negative and a positive way. In a negative formulation, it calls for the larger social unit to not interfere with smaller social groups, which should be able to regulate their own affairs independently within the scope of their possibilities. Restricting interventions by the larger units, especially the state, in the freedom of the smaller units or individuals should be averted. The first competence should be given to those who are directly involved in solving a social task; For example, parenting responsibility lies primarily with the parents, while responsibility for the economy lies with private entrepreneurs, with the state only supposed to set the framework. In a positive formulation, the principle of subsidiarity calls for individuals or smaller social units to be able to regulate their relationships themselves. Where their forces are insufficient to settle their own affairs in a satisfactory manner, the larger social units - in many cases ultimately the state - should be encouraged to provide assistance and support.

Common good principle

Today the common good is partly viewed as a derived social principle of solidarity. It stands in the field of tension to the individual good. The starting point of the consideration is the ethics of Thomas Aquinas and his view of humans as “ens sociale” ( social being ).

Basically, a distinction is made between an “exclusive” and an “inclusive” concept of the common good. In its classic definition, the common good has an instrumental function. It is understood here as a “service value” - above all for structures, institutions and social systems - the realization of which is the prerequisite for the individual and individual groups to be able to realize their values. This includes all means and opportunities that are to be provided in social cooperation so that “individuals, families and social groups” can “achieve their own values ​​and goals more fully and more quickly”. In contrast to this, the self-esteem character of the common good is emphasized in an “inclusive” understanding. In this understanding, society is only justified by the common good by defining its goal. It means "the personal well-being of all members of society, insofar as it can only be striven for in social cooperation".

Relationship to the social sciences

Catholic social teaching refers to social science knowledge and theories. The central difference to general science is the inclusion of Christian revelation and the emphasis on natural law in the sense of a lex naturalis . At the same time, verifiability with methods from social and economic sciences is sought.

Joseph Höffner designed a broad cycle of lectures in Christian social sciences. The Joseph-Höffner-Gesellschaft strives to preserve this heritage. However, due to methodological narrowing, the influence of socio-ethical considerations fell rapidly towards the end of the 20th century. Franz Furger , Dietmar Mieth and others tried to develop these further in dialogue with philosophical concepts and the human sciences in order to ensure competitiveness with other ethical concepts and the acceptability of social teaching.

reception

In Austria , unpleasant memories of Austrofascism before 1938, which was wrongly proclaimed a Catholic model state, led to reservations. Despite this, social ethicists such as Johannes Messner , Alfred Klose and Rudolf Weiler gained considerable influence.

In Latin America , Catholic social teaching received little attention or had a poor reputation until the 1970s. It was seen as an abstract teaching structure "that does not take the changing historical circumstances into sufficient account". Instead, the theology of liberation set the tone .

In the South African region, Catholic social teaching has again taken on a new role: Through a broad joint process for a “New Zimbabwe”, the ethical authority of the state in the dictatorial rule of Robert Mugabe in Zimbabwe is being called into question and the state party is transformed into a new kind of Forced argument.

See also

literature

  • Jörg Althammer (Ed.): Caritas in veritate. Catholic social teaching in the age of globalization , Duncker & Humblot, Berlin 2013, print ISBN 978-3-428-13996-5 , e-book ISBN 978-3-428-53996-3 , print & e-book ISBN 978-3- 428-83996-4 .
  • Johannes Bernhard, Peter Schallenberg : Catholic social teaching in concrete terms - political fields of action and Christian word , dialogverlag, Münster 2008, ISBN 3-937961-93-3 .
  • Josef Bordat : Old Criticism of the New Liberalism . On the topicality of Catholic social teaching in the 19th century, in: Poligrafi. Solidarity and Interculturality [Ljubljana], Vol. 11 / 41-42 (2006), pp 151-170.
  • Gustav Gundlach : The order of human society . 2 vol., Cologne 1964.
  • Friedhelm Hengsbach et al. (Ed.): Beyond the Catholic social doctrine. New drafts of Christian social ethics . Patmos, Düsseldorf 1993.
  • Theodor Herr : Catholic social teaching. An introduction . Bonifatius, Paderborn 1987, ISBN 3-87088-515-7 (Spanish translation 1990; English translation 1991; Polish translation 1999).
  • Catholic Workers' Movement in Germany V. (Ed.): Texts on Catholic social teaching. The social circulars of the Popes and other ecclesiastical documents , 9th expanded edition. Cologne 1992. ISBN 978-3-927494-70-1 .
  • Cornelius Keppeler: Perspective Personnel Management . Catholic social teaching as the basis for a contemporary leadership culture. Tectum-Verlag, Marburg 2014, ISBN 978-3-8288-3320-3 .
  • Walter Kerber , Johannes Müller (ed.): Social thinking in a torn world. Impetus for Catholic social teaching in Europe (Quaestiones Disputatae 136). Herder, Freiburg 1991.
  • Alfred Klose : The Catholic social teaching . Your claim, your topicality, Styria, Graz, Vienna (among others) 1979, ISBN 3-222-11225-8 .
  • Wilhelm Korff : What is social ethics? , in: Münchener Theologische Zeitschrift Jg. 38 (1987), pp. 327–338.
  • Arnd Küppers: The order ethics of the Catholic social doctrine (Church and Society Green Series, issue no. 436, published by the Catholic Social Science Central Office Mönchengladbach ) . JP Bachem Medien, Cologne 2017, ISBN 978-3-7616-3139-3 .
  • Oswald von Nell-Breuning : Justice u. Freedom. Basic features of Catholic social teaching . Munich 2nd edition 1985.
  • Pontifical Council for Justice and Peace (ed.): Compendium of the Social Doctrine of the Church . Herder, Freiburg 2006, ISBN 3-451-29078-2 .
  • Anton Rauscher : Church in the world. Contributions to Christian social responsibility . 2 vol., Würzburg 1988.
  • Anton Rauscher (ed.) In connection with Jörg Althammer, Wolfgang Bergsdorf, Otto Depenheuer: Handbuch der Katholische Soziallehre . On behalf of the Görres Society for the Care of Science and the Catholic Social Science Center, Duncker & Humblot, Berlin 2008.
  • Jan-Dirk Rosche: Catholic social doctrine and company rules , Schöningh Paderborn / Munich / Vienna / Zurich 1988, ISBN 3-506-70227-0 .
  • Franz Josef Stegmann , Peter Langhorst: History of the social ideas in German Catholicism . In: Helga Grebing (Hrsg.): History of social ideas in Germany . VS Verlag für Sozialwissenschaften, Essen 2nd edition 2005 [2004], ISBN 978-3-322-80786-1 , pp. 599–866.
  • Rudolf Uertz : From God's right to human right . Catholic state thought from the French Revolution to the Second Vatican Council (1789–1965), Paderborn 2005. ISBN 3-506-71774-X .
  • Arthur Fridolin Utz (ed.): Bibliography of social ethics . 9 vols., Freiburg 1960–1980.
  • Markus Vogt : The principle of sustainability: A design from a theological-ethical perspective. Munich 2009, ISBN 978-3-86581-091-5 .

Web links

Individual evidence

  1. ↑ Church and Workers (Decision of the Joint Synod of the Dioceses in the Federal Republic of Germany), 1975, in "Texts on Catholic Social Teaching II, 2nd Half Volume", page 1471, ed. from the Federal Association of the Catholic Workers' Movement (KAB), 1976 (Kevelaer)
  2. ↑ For an introductory summary of Catholic social teaching cf. Franz Josef Stegmann, Peter Langhorst: History of social ideas in German Catholicism , in: Helga Grebing (Ed.): History of social ideas in Germany , VS Verlag für Sozialwissenschaften, Essen 2nd edition 2005 [2004], p. 603– 607
  3. ^ Stephan Raabe: Catholic social teaching and Caritas studies at universities in the German-speaking area. Chairs, people, data - from the beginning to the present , in: Yearbook for Christian Social Sciences, Vol. 32 (1991), pp. 393–427.
  4. ↑ For an overview cf. Ursula Nothelle-Wildfeuer : The social principles of Catholic social teaching , in: Anton Rauscher (ed.) In conjunction with Jörg Althammer / Wolfgang Bergsdorf / Otto Depenheuer: Handbook of Catholic Social Teaching , Duncker & Humblot, Berlin, 2008, pp. 143–163.
  5. ↑ Alois Baumgartner / Wilhelm Korff: Social principles as ethical building laws of modern society: Personality, Solidarity and Subsidiarity , in: Wilhelm Korff et al. (Ed.): Handbuch der Wirtschaftsethik , Vol. 1, Gütersloh, pp. 225-237 (here p. 225 ).
  6. ↑ Alois Baumgartner / Wilhelm Korff: Social principles as ethical building laws of modern society: Personality, Solidarity and Subsidiarity , in: Wilhelm Korff et al. (Ed.): Handbuch der Wirtschaftsethik , Vol. 1, Gütersloh, pp. 225-237 (here p. 232 ).
  7. ^ Franz Josef Stegmann: The Catholic Church in Social History. Die Gegenwart , Munich 1983, pp. 151–156;
    Peter Langhorst: The action of Jesus as a model of practice-oriented social ethics , in: Georg Giegel, Peter Langhorst, Kurt Remele (eds.): Faith in Politics and Contemporary History , Paderborn 1995, pp. 31–43, 32–34.
  8. ↑ Further: Thorsten Philipp, Green Zones of a Learning Community: Environmental Protection as a Place of Action, Effect and Experience of the Church. Munich 2009, ISBN 978-3-86581-177-6 , p. 200 ff.
  9. ↑ BUND / MISEREOR (ed.), Zukunftsbaren Deutschland: A contribution to a globally sustainable development. Basel 1996, 978-3764352783.
  10. ↑ z. B. For a future in solidarity and justice: Common word of the churches on the economic and social situation in Germany (1997), available at http://www.ekd.de/EKD-Texte/44676.html
  11. ↑ Alois Baumgartner: Article Solidarity. I. Concept history , in: LThK, Vol. 9, 3rd edition, Freiburg i. Br., Sp. 706 - 708 (here Sp. 708)
  12. ^ Oswald von Nell-Breuning: How social is the church? , Düsseldorf 1972, p. 112.
  13. ^ Gaudium et spes 51, 53
  14. ↑ Ursula Nothelle-Wildfeuer: Die Sozialprinzipien der Katholische Soziallehre , in: Anton Rauscher (ed.) In connection with Jörg Althammer / Wolfgang Bergsdorf / Otto Depenheuer: Handbuch der Katholische Soziallehre , Duncker & Humblot, Berlin, 2008, pp. 143–163 (here p. 144).
  15. ^ Arno Anzenbacher: Christian social ethics . Introduction and principles. Paderborn 1997, p. 201.
  16. ↑ Juan Carlos Scannone : instruments of the Church's social doctrine in Latin America . In: Lothar Roos, Jaime Veléz Correa (ed.): Liberating evangelization and Catholic social teaching (= development and peace, scientific series, vol. 45). Grünewald, Mainz 1987, ISBN 3-7867-1293-X , pp. 83-100, here p. 85.