"Novak is to be commended for raising the question of liberty in connection with economic justiceThis volume makes a significant contribution to the discussion of Catholic social thought and contemporary economic policies." --John T. Pawlikowski, O.S.M, Theology Today

Increasingly, the religious leaders of the world are addressing problems of political economy, expressing concern about the poor. But will their efforts actually help the poor? Or harm them? Much depends, Michael Novak asserts, upon what kind of institutions are constructed, that is, upon realism and practicality. His thesis may be simply stated: Although the Catholic Church during the nineteenth and early twentieth centuries set itself against liberalism as an ideology, it has slowly come to admire liberal institutions such as democracy and free markets. Between the Catholic vision of social justice and liberal institutions, Novak argues, there is a profound consonance (but not identity). Both celebrate realism, respect for institutions, and prudence or practical wisdom. The Catholic tradition adds to liberal individualism a strong communitarian sense. This book was first published in 1984 as Freedom with Justice. This new edition adds both a lengthy introduction carrying forward the original argument and a long concluding chapter on Pope John Paul IPs controversial new encyclical of early 1988, Sollicitudo Rei Socialis.

Increasingly, the religious leaders of the world are addressing problems of political economy, expressing concern about the poor. But will their efforts actually help the poor? Or harm them? Much depends, Michael Novak asserts, upon what kind of institutions are constructed, that is, upon realism and practicality. His thesis may be simply stated: Although the Catholic Church during the nineteenth and early twentieth centuries set itself against liberalism as an ideology, it has slowly come to admire liberal institutions such as democracy and free markets. Between the Catholic vision of social justice and liberal institutions, Novak argues, there is a profound consonance (but not identity). Both celebrate realism, respect for institutions, and prudence or practical wisdom. The Catholic tradition adds to liberal individualism a strong communitarian sense. This book was first published in 1984 as Freedom with Justice. This new edition adds both a lengthy introduction carrying forward the original argument and a long concluding chapter on Pope John Paul IPs controversial new encyclical of early 1988, Sollicitudo Rei Socialis.

This introductory book to Catholic social teaching covers not only the official documents and encyclicals but also gives a sense of the movements and people who embodied the struggle for social justice in the last 100 years.

This volume explores contemporary Christian political theology, discussing its traditional sources, its emergence as a discipline, and its key issues.

This book examines the perspectives of American liberalism and conservatism in the new millennium—their general political and social philosophy and their positions in leading public issue areas—and evaluates them in light of Catholic social teaching. Before making that evaluation, it sets out the Church’s teaching as it has been authoritatively set forth in documents from her Magisterium—especially the social encyclicals. It looks to recognized thinkers, writers, and spokesmen for each of the two ideologies to determine what their general philosophy is in six major, central areas: the role of the state; God, religion, and the natural law as the basis of the political order; the family; the thinking on freedom; the thinking about equality; and international life and ethics. Since American conservatism has been known for having different groupings or schools of thought within it—in the new millennium these are traditionalist conservatism, paleoconservatism, cultural or religious-based conservatism, neoconservatism, libertarian conservatism, and TEA party conservatism—the book examines leading representatives from each grouping and then determines what the consensus conservatism thinking is in each area. Then it looks to a recent platform of the Democratic party that was acknowledged to be especially “liberal” and one of the Republican party that was acknowledged to be especially “conservative” (they were the 2012 platforms of each party) to determine the thinking of each ideology on eight major public issue/policy areas: economics and social welfare policy; energy and the environment; civil rights and civil liberties; education and health care; family policy; immigration policy; human life issues; and foreign policy, defense, and disarmament. It compares each ideology’s thinking in these different areas of their general political and social philosophy and their public issue/policy positions and compares them to the basic principles of Catholic social teaching, assessing how well each conforms to that teaching in each area or if each clearly deviates and then coming to an conclusion overall about which is closer to Catholic social teaching.

How can the Catholic faith help not only Catholics, but all people, build a just and flourishing society? The Catholic Church contributes first and foremost to the common good by forming the consciences of the faithful. Faith helps reason achieve an understanding of the common good and guides individuals in living justly and harmoniously. In this book, J. Brian Benestad provides a detailed, accessible introduction to Catholic social doctrine (CSD), the Church’s teachings on the human person, the family, society, political life, charity, justice, and social justice. Church, State, and Society explains the nuanced understanding of human dignity and the common good found in the Catholic intellectual tradition. It makes the case that liberal-arts education is an essential part of the common good because it helps people understand their dignity and all that justice requires. The author shows the influence of ancient and modern political philosophy and examines St. Augustine, St. Thomas Aquinas, papal social encyclicals, Vatican Council II, and postconciliar magisterial teaching. Benestad highlights the teachings of popes John Paul II and Benedict XVI that the attainment of the common good depends on the practice of the virtues by citizens and leaders alike. In addition to discussing the tension between CSD and liberal democracy, the book takes an in-depth look at: –Key themes of social life: the dignity of the human person, human rights, natural law, and the common good –Three principal mediating institutions of civil society: family, Church, and Catholic university –The economy, work, poverty, immigration, and the environment –The international community and just war principles “Excellent . . . The best treatment of Catholic Social Doctrine as a whole and a precious reminder of the intrinsically problematic character of modern democracy.” —Perspectives on Political Science

Including contributions from twenty-two leading moral theologians, this volume is the most thorough assessment of modern Roman Catholic social teaching available. In addition to interrogations of the major documents, it provides insight into the biblical and philosophical foundations of Catholic social teaching, addresses the doctrinal issues that arise in such a context, and explores the social thought leading up to the "modern" era, which is generally accepted as beginning in 1891 with the publication of Pope Leo XIII's Rerum Novarum. The book also includes a review of how Catholic social teaching has been received in the United States and offers an informed look at the shortcomings and questions that future generations must address. This second edition includes revised and updated essays as well as two new commentaries: one on Pope Benedict XVI's encyclical Caritas in Veritate and one on Pope Francis's encyclical Laudato Si'. An outstanding reference work for anyone interested in studying and understanding the key documents that make up the central corpus of modern Catholic social teaching.

The impact of the industrial revolution on the social structures of industrialized nations posed a difficult challenge to the Catholic Church and its Popes. In the struggle for human and economic status, should the Church side with the new working class or with capitalist barons who, along with the old aristocracy, identified themselves as upholders of Christian civilization? In this history of papal social teaching, Joe Holland tells how the popes at first backed the status quo. Then, with the accession of Pope Leo XIII in 1878, a seismic shift took place. Leo's encyclical Rerum novarum was the first authoritative Church voice to declare that laboring people have rights--the right to fair wages, to decent living conditions, the right to organize labor unions and even to strike. Henceforth the notion of civilization, at least for the Church, would be grounded in the lives and aspirations of working people. Modern Catholic Social Teaching traces this historic shift as it played out in the writings of Leo and the popes who followed him: Pius X, Benedict XV, Pius XI, and Pius XII. These popes supported Leo's encyclical and even elaborated it as European history experienced the emergen

Charles E. Curran offers the first comprehensive analysis and criticism of the development of modern Catholic social teaching from the perspective of theology, ethics, and church history. Curran studies the methodology and content of the documents of Catholic social teaching, generally understood as comprising twelve papal letters beginning with Leo XIII's 1891 encyclical Rerum novarum, two documents from Vatican II, and two pastoral letters of the U.S. bishops. He contends that the fundamental basis for this body of teaching comes from an anthropological perspective that recognizes both the inherent dignity and the social nature of the human person—thus do the church's teachings on political and economic matters chart a middle course between the two extremes of individualism and collectivism. The documents themselves tend to downplay any discontinuities with previous documents, but Curran's systematic analysis reveals the significant historical developments that have occurred over the course of more than a century. Although greatly appreciative of the many strengths of this teaching, Curran also points out the weaknesses and continuing tensions in Catholic social teaching today. Intended for scholars and students of Catholic social ethics, as well as those involved in Catholic social ministry, this volume will also appeal to non-Catholic readers interested in an understanding and evaluation of Catholic social teaching.