Mater et Magistra has 10 ratings and 3 reviews. Marie said: Do you want a short summary of Catholic Social Teaching? Yes? Then this encyclical is very mu. La remuneración del trabajo no es algo que pueda dejarse a las leyes del mercado, ni debe ser una decisión que se deja a la voluntad de los. Encíclica Mater et magistra por JUAN XXIII La iglesia como madre y maestra. Sobre el desarrollo de la cuestión social. Calidad de vida.
|Country:||Turks & Caicos Islands|
|Published (Last):||14 July 2007|
|PDF File Size:||12.39 Mb|
|ePub File Size:||10.47 Mb|
|Price:||Free* [*Free Regsitration Required]|
We realize that agricultural workers earn less per capita than workers in industry and the services, but that is no reason why it should be considered socially just and equitable to set up systems of social insurance in which the allowances granted to magisgra workers and their families are substantially lower than those payable to other classes of workers.
Furthermore, a suitable economic and social policy must be devised which will take into account the supply of labor, the drift of population, wages, taxes, credit, and the investing of money, especially in expanding industries.
Indeed, in accordance with “the principle of subsidiary function,” public authority must encourage and assist private enterprise, entrusting to it, wherever possible, the continuation of economic development. Octogesima adveniens Populorum progressio. Farmers are unable to pay high rates of interest.
Mater et Magistra: Christianity and Social Progress
Laborem exercens Sollicitudo rei socialis Centesimus annus Evangelium vitae. On the contrary, we can hope mtaer they will help him to develop and perfect his own personal talents, and lead to that organic reconstruction of society which Our Predecessor Pius XI advocated in his encyclical Quadragesimo Anno as the indispensable prerequisite for the fulfilment of the rights and obligations of social life, Kagistra relates how God gave two commandments to our first parents: Besides, the resources which Mqgistra in His goodness and wisdom has implanted in Nature are well-nigh enciclkca, and He has at the same time given man the intelligence to discover ways and means of exploiting these resources for his own advantage and his own livelihood.
We must notice in this connection the system of self-financing adopted in many countries by large, or comparatively maggistra firms. There is the lure of novelty and adventure which has taken such a hold on the present generation, the attractive prospect of easy money, of greater freedom and the enjoyment of all the amenities of town and city life.
This adaptation must be effected principally by the workers themselves and the members of the co-operatives. They were either forbidden, tolerated, or recognized as having private legal personality only.
We are sick at heart, therefore, when We observe the contradiction which has beguiled so much modern thinking. Every precaution was to be taken to prevent the civil authority from intervening in any way in economic matters. They have to wait longer than most people for their returns, and these are exposed to greater hazards. Evangelii Gaudium Laudato si’.
Encíclica Mater et magistra by cesar rodriguez on Prezi
Moreover, it would be quite useless to insist on free and personal initiative in the economic field, while at the same time withdrawing man’s right to dispose freely of the means indispensable to the achievement of such initiative. Mater et magistra Latin: They must also educate them to a deep sense of responsibility in life, especially in such matters as concern the foundation of a family and the procreation and education of children.
In the first place, those nations which are still only at the beginning of their journey along the road to economic development would do well to consider carefully the experiences of the wealthier nations which have traversed this road before them.
But if the family farm is not to go bankrupt it must make enough money to keep the family in reasonable comfort.
This teaching rests on one basic principle: Pius Encilcica, however, comes to our rescue with the following directive: In the field of science, technology and economics we have the discovery of nuclear energy, and its application first to the purposes of war and later, increasingly, to peaceful ends; the practically limitless possibilities of chemistry in the production of synthetic materials; the mxter of automation in industry and public services; the modernization of agriculture; the easing of communications, especially by radio and television; Faster transportation and the initial conquest of interplanetary space.
They should also form a flourishing system of cooperative undertakings, and organize themselves professionally to take an effective part in public life, both on the administrative and the political level. We might cite as examples such matters as health and education, the choice of a career, and the care and rehabilitation of the physically and mentally handicapped. Daughters of Divine Hope marked it as to-read Dec 13, Our beloved sons, the laity, can do much to help this matre of Catholic social doctrine by magisrta it themselves and putting it into practice, and by zealously striving to make others understand it.
It is discernible in the writings of the Popes who succeeded Pope Leo. In the social field we have the development of social insurance and, in the more economically advanced communities, the introduction of social security systems.
Among citizens of the same political community there is often a marked degree of economic magisrta social inequality.
If they cannot do so, or will not do so, then, and only then, does “it fall back on the State to intervene in the division and distribution of work, and this must be according to the form and measure that the common good properly understood demands.
And in this work of directing, stimulating, co-ordinating, supplying and integrating, its guiding principle must be the “principle of subsidiary function” formulated by Pius XI in Quadragesimo Anno.
It will not be difficult for the body politic, by the adoption of various techniques of proved efficiency, to pursue an economic and social policy which facilitates the widest possible distribution of private property in terms of durable consumer goods, houses, land, tools and equipment in the case of craftsmen and owners of family farmsand shares in medium and large business concerns.
The only permanent remedy for this is to make use of every possible means of providing these citizens with the scientific, technical and professional training they need, and to put at their disposal the necessary capital for speeding up their economic development with the help of modern methods.
The second point which We consider basic in the encyclical is his teaching that man’s aim must be to achieve in social justice a national and international juridical order, with its network of public and private institutions, in which all economic activity can be conducted not merely for private gain but also in the interests of the common good.
Again, every sector of the economy—agriculture, industry and the services—must progress evenly and simultaneously. Instead, they should strive to find points of agreement for effective and suitable action, and not wear themselves out in interminable arguments, and, under pretext of the better or the best, omit to do the good that is possible and therefore obligatory. But the common good also requires the public authorities, in assessing the amount of tax payable, take cognizance of the peculiar difficulties of farmers.
Truth to tell, we do not seem to be faced with any immediate or imminent world problem arising from the disproportion between the increase of population and the supply of food.
It makes it possible for the individual to exercise many of his personal rights, especially those which we call economic and social and which pertain to the necessities of life, health care, education on a more extensive and improved basis, a more thorough professional training, housing, work, and suitable leisure and recreation.
In that broadcast message the great Pontiff claimed for the Church “the indisputable competence” to “decide whether the materr of a given social system are in accord with the unchangeable order which God our Creator and Redeemer has shown us through the Natural Law and Revelation.