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Bibliografías temáticas / Catholic social teaching / Artículos de revistas

Artículos de revistas sobre el tema "Catholic social teaching"

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Autor: Grafiati

Publicado: 4 de junio de 2021

Última modificación: 19 de abril de 2023

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1

Oldmixon, Elizabeth A. y William Hudson. "When Church Teachings and Policy Commitments Collide: Perspectives on Catholics in the U.S. House of Representatives". Politics and Religion 1, n.º 1 (14 de marzo de 2008): 113–36. http://dx.doi.org/10.1017/s1755048308000060.

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AbstractThis article investigates the influence of religious values on domestic social policy-making, with a particular focus on Catholics. We analyze roll call votes in the 109th Congress and find that Catholic identification is associated with support for Catholic Social Teaching, but both younger Catholics and Republican Catholics are found less supportive. In followup interviews with a small sample of Catholic Republicans, we find that they justify voting contrary to Church teaching by seeing its application to most domestic social issues as less authoritative than Church moral teachings on issues like abortion.

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2

Miller,, Amata. "Catholic Social Teaching". Journal for Peace and Justice Studies 3, n.º 2 (1991): 51–70. http://dx.doi.org/10.5840/peacejustice1991324.

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3

Hellwig, Monika K. "Catholic Social Teaching". Journal of Catholic Social Thought 1, n.º 1 (2004): 7–16. http://dx.doi.org/10.5840/jcathsoc2004112.

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4

Coote, Nicholas. "Catholic Social Teaching". Social Policy & Administration 23, n.º 2 (agosto de 1989): 150–60. http://dx.doi.org/10.1111/j.1467-9515.1989.tb00507.x.

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5

Sullins, D. Paul. "Catholic Social Teaching". Catholic Social Science Review 8 (2003): 243–64. http://dx.doi.org/10.5840/cssr2003817.

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6

Curran, Charles E. "Catholic Social and Sexual Teaching: A Methodological Comparison". Theology Today 44, n.º 4 (enero de 1988): 425–40. http://dx.doi.org/10.1177/004057368804400403.

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“My purpose is to examine the ethical methodology employed in two different kinds of official - Catholic moral teachings and to point out the clear differences between the methodologies. … The contemporary official Catholic teaching on social issues with its relationality-responsibility model recognizes significant gray areas. … In the contemporary official Catholic teaching on sexual issues, there is little or no mention of such gray areas.”

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7

Service, Ryan. "Peacebuilding and Catholic Social Teaching". Journal of Catholic Social Thought 19, n.º 1 (2022): 175–77. http://dx.doi.org/10.5840/jcathsoc202219113.

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8

Korten, David C. "Catholic Social Teaching and Globalization". Journal of Catholic Social Thought 2, n.º 1 (2005): 209–20. http://dx.doi.org/10.5840/jcathsoc20052110.

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9

Crosby, Michael. "Catholic Social Teaching and Globalization". Journal of Catholic Social Thought 2, n.º 1 (2005): 235–48. http://dx.doi.org/10.5840/jcathsoc20052112.

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10

Wall, Barbara E. "Perspectives on Catholic Social Teaching". Journal of Catholic Social Thought 3, n.º 1 (2006): 217–19. http://dx.doi.org/10.5840/jcathsoc20063117.

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11

Janosik, Christopher M. "Catholic Social Teaching on Racism". Journal of Catholic Social Thought 3, n.º 1 (2006): 221–23. http://dx.doi.org/10.5840/jcathsoc20063118.

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12

Sullivan, Walter F. "Catholic Social Teaching and Ecology". Journal of Catholic Social Thought 4, n.º 2 (2007): 203–9. http://dx.doi.org/10.5840/jcathsoc20074211.

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13

Mattison III, William C. "Solidarity in Catholic Social Teaching". Journal of Catholic Social Thought 15, n.º 1 (2018): 19–61. http://dx.doi.org/10.5840/jcathsoc20181513.

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14

Mikulich, Alex. "Catholic Social Teaching and Race". Journal of Catholic Social Thought 16, n.º 1 (2019): 65–81. http://dx.doi.org/10.5840/jcathsoc20191615.

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15

김우선. "Catholic Social Teaching and Globalization". Theology and Philosophy ll, n.º 22 (mayo de 2013): 85–113. http://dx.doi.org/10.16936/theoph..22.201305.85.

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16

DesJardins, Joseph. "Liberalism and Catholic Social Teaching". New Scholasticism 61, n.º 3 (1987): 345–66. http://dx.doi.org/10.5840/newscholas198761317.

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17

Turner SJ, Frank. "Catholic Social Teaching and Europe". New Blackfriars 93, n.º 1044 (13 de febrero de 2012): 230–45. http://dx.doi.org/10.1111/j.1741-2005.2011.01478.x.

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18

Corkery, Padraig. "Book Reviews: Catholic Social Teaching". Irish Theological Quarterly 69, n.º 1 (marzo de 2004): 92–93. http://dx.doi.org/10.1177/002114000406900108.

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19

Sherrington, John. "Catholic Social Teaching, 1891-Present". Theology 106, n.º 830 (marzo de 2003): 144–45. http://dx.doi.org/10.1177/0040571x0310600226.

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20

Rogowski, Robert. "Markets in catholic social teaching". Managerial Economics 16, n.º 2 (2015): 161. http://dx.doi.org/10.7494/manage.2015.16.2.161.

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21

Kosicki, Piotr H. "The Catholic 1968: Poland, Social Justice, and the Global Cold War". Slavic Review 77, n.º 3 (2018): 638–60. http://dx.doi.org/10.1017/slr.2018.203.

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In the 1960s, the Catholic Church underwent a revolution in the teaching and practice of its faith, known as aggiornamento. Catholics responded by pioneering new forms of agency in world affairs in the Global Sixties. This was a cross-Iron Curtain story, affecting communist and non-communist countries in Europe, as well as developing countries across the world – a story of transfers and encounters unfolding simultaneously along multiple geographical axes: “East-West,” “North-South,” and “East-South.” The narrative anchor for this story is the year 1968. This article explores the seminal role of east European Catholics in this story, focusing on Polish Catholic intellectuals as they wrote and rewrote global narratives of political economy and sexual politics. A global Catholic conversation on international development stalled as sexual politics reinforced Cold War and post-colonial divisions, with the Second and Third Worlds joining forces against First World critics of a new papal teaching on contraception, Humanae Vitae. Paradoxically, the Soviet Bloc became the prism through which the Catholic Church refracted a new vision of international development for the Third World.

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22

Moore, Geoff, Ron Beadle y Anna Rowlands. "Catholic Social Teaching and the Firm". American Catholic Philosophical Quarterly 88, n.º 4 (2014): 779–805. http://dx.doi.org/10.5840/acpq201491830.

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23

Rajendra, Tisha M. "Citizenship, Responsibility, and Catholic Social Teaching". Journal of Catholic Social Thought 6, n.º 2 (2009): 397–415. http://dx.doi.org/10.5840/jcathsoc20096222.

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24

Ramirez, Ricardo. "Catholic Social Teaching on Restorative Justice". Journal of Catholic Social Thought 8, n.º 1 (2011): 7–18. http://dx.doi.org/10.5840/jcathsoc2011812.

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25

Peppard, Christiana Z. "Fresh Water and Catholic Social Teaching". Journal of Catholic Social Thought 9, n.º 2 (2012): 325–51. http://dx.doi.org/10.5840/jcathsoc20129223.

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26

Wall, Barbara. "Catholic Social Teaching and Human Rights". Journal of Catholic Social Thought 10, n.º 1 (2013): 1–4. http://dx.doi.org/10.5840/jcathsoc20131011.

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27

Golemboski, David. "The Globalization of Catholic Social Teaching". Journal of Catholic Social Thought 12, n.º 1 (2015): 87–108. http://dx.doi.org/10.5840/jcathsoc20151216.

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28

Duncan, Bruce. "Book Review: American Catholic Social Teaching". Pacifica: Australasian Theological Studies 18, n.º 3 (octubre de 2005): 370–72. http://dx.doi.org/10.1177/1030570x0501800318.

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29

McLoughlin, David. "Catholic Social Teaching and the Gospel". New Blackfriars 93, n.º 1044 (13 de febrero de 2012): 163–74. http://dx.doi.org/10.1111/j.1741-2005.2011.01472.x.

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30

Kirwan SJ, Michael. "Liberation Theology and Catholic Social Teaching". New Blackfriars 93, n.º 1044 (13 de febrero de 2012): 246–58. http://dx.doi.org/10.1111/j.1741-2005.2011.01474.x.

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31

Brown, Frank. "Catholic Social Teaching and Economic Science". Catholic Social Science Review 1 (1996): 91–97. http://dx.doi.org/10.5840/cssr1996113.

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32

D'Anca, Alfred y Eileen Fagan. "Drug Courts and Catholic Social Teaching". Catholic Social Science Review 21 (2016): 117–36. http://dx.doi.org/10.5840/cssr20162113.

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33

Curran, Charles E. "A Century of Catholic Social Teaching". Theology Today 48, n.º 2 (julio de 1991): 154–69. http://dx.doi.org/10.1177/004057369104800204.

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34

Nothelle-Wildfeuer, Ursula. "Catholic Social Teaching as a Pillar of Social Market Economy". Journal for Markets and Ethics 6, n.º 1 (1 de junio de 2018): 75–86. http://dx.doi.org/10.2478/jome-2018-0028.

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Abstract This paper presents different historical and systematical approaches to point out the relationship between Catholic social teaching and social market economy. A fundamental connection between Catholic social teaching, ordoliberalism, and the market order is given in more detail. It becomes clear that not every form of capitalism is suitable for Catholic social teaching. However, the so-called “Rhenish capitalism”, i.e., social market economy, is the form of market economy that best coincides with the criteria of Catholic social teaching. This paper examines the anthropological and ethical foudations of the economic order in a detailed manner, especially of the economic order, especially the fundamental value of freedom as well as the notion of social justice by taking into account the importance of an ethos and an institutional framework. The idea of social market economy has to face current challenges and future perspectives which prove that – from an ethical point of view – the center of this discussion is the question of ineluctable standards of humanity and justice.

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35

Burke, Joan F. "Daniel McDonald (ed.),Catholic Social Teaching in Global Perspective: Gregorian University Studies in Catholic Social Teaching". Peace Review 24, n.º 2 (abril de 2012): 235–38. http://dx.doi.org/10.1080/10402659.2012.677381.

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36

Gruijters, Rochus-Antonin (Roman). "Solidarity, the Common Good and Social Justice in the Catholic Social Teaching within the Framework of Globalization". Philosophia Reformata 81, n.º 1 (4 de mayo de 2016): 14–31. http://dx.doi.org/10.1163/23528230-08101002.

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This article argues that when globalization is accompanied by such problems as religious intolerance, social injustice, poverty, disrespect for the human dignity and oppression, Catholics should address these challenges on a social and an academic level. The Catholic social tradition, as the single bearer of reflection on the meaning of the common good, envisions the idea of this common good in particularly useful ways by linking it to concepts of solidarity and justice. Furthermore, the Catholic Social Doctrine offers a vision of humanity which rejects intolerance and violence and proclaims that human life is sacred and that the dignity of the human person should be the foundation of a moral vision for society. In short, this article will expand how – from a Catholic intellectual and moral perspective on a globalized world – the concept of bonum commune can address contemporary social, cultural and religious problems.

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37

Krason, Stephen M. "Conservatism, Economics, Social Welfare, and Catholic Social Teaching". Catholic Social Science Review 23 (2018): 375–79. http://dx.doi.org/10.5840/cssr20182337.

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38

Fel, Stanisław y Kamil Michaluk. "Religious Grammar of the Welfare State in Poland". Religions 14, n.º 1 (6 de enero de 2023): 81. http://dx.doi.org/10.3390/rel14010081.

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Religion is one of the factors that determine what welfare state model is chosen by a country. Poland is interesting in this respect because it has a fairly religiously homogenous society that looked for solutions to reconcile free market economy and social security after 1989. This country, where 95% of people are Catholics, opted for a non-obvious economic model that was far removed from Catholic social teaching. However, the Catholic Church continues to play an important role. The goal of this article is to describe the religious grammar of the welfare state in Poland. We analyse three issues that are crucial here: (1) the disagreement between the impact of primary ideologies (Pole–Catholic’s narrative) and secondary ideologies (contemporary socioeconomic trends); (2) the social functioning of the Catholic Church in relation to growing secularisation in Poland (muted vibrancy); (3) the role of the Church in the achievement of goals supporting social security in Poland.

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39

Massaro, Thomas. "Social Welfare and Catholic Social Teaching: Foundational Theological Principles for Case Studies". Religions 12, n.º 5 (21 de abril de 2021): 288. http://dx.doi.org/10.3390/rel12050288.

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For well over a century, Catholic social teaching has advocated for generous social welfare policies that assist members of poor and marginalized communities. Efforts to understand and describe the shape and influence of these advocacy endeavors, naturally conducted primarily by social scientists and historians of policy, must be grounded in foundational theological considerations, as well as an appreciation of recent church history. Among the topics of central relevance are the tensions within these teachings between: (1) engagement and intervention; (2) key contending metaphors, such as “blueprint” and “yardstick”; and (3) the interplay between universal principles and local applications. Only by first appreciating these tensions in their historical and theological dimensions may a fully adequate portrayal of the purpose and influence of Catholic social teaching emerge, even if a significant share of these tensions remains ultimately unresolved. Clarifying these key issues in the developing self-awareness of Catholic social teaching enhances our ability to chart a course forward regarding the prospect of fostering social change, even within highly challenging pluralistic contexts. Adhering to hard-won lessons from past social involvements will allow Catholicism to retain its constructive influence on future social welfare policy.

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40

Turner, Geoffrey. "Catholic Theological Association 2011 Conference Papers Catholic Social Teaching Introduction". New Blackfriars 93, n.º 1044 (13 de febrero de 2012): 133–36. http://dx.doi.org/10.1111/j.1741-2005.2011.01470.x.

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41

Uelmen, Amelia J. "Traveling Light: Pilgrim Law and the Nexus between Law, Politics and Catholic Social Teaching". Journal of Law and Religion 22, n.º 2 (2007): 445–79. http://dx.doi.org/10.1017/s0748081400003994.

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Coming out of a church whose marks of identity include unity, holiness, and universality, it is ironic—and painful—that the “Catholic vote” has become a “metaphor” for polarization in United States culture and politics. As one reporter described the scene in the weeks before the 2004 presidential election: Some rail against their own bishops, while others cheer what they see as a long-awaited stand of conscience. The tension seemed to reach a peak yesterday, when the Vatican felt compelled to publicly dismiss the claims of a Catholic lawyer who said he had Vatican support to seek [Senator] Kerry's excommunication.Tensions have also manifested themselves in the variety of Catholic “voter's guides.” Some list a limited number of “non-negotiable” issues—particular actions that are identified in Catholic moral theology as “intrinsic evil” and suggest that candidates be evaluated according to their stand on these particular issues. For example, the Catholic Answers Voter's Guide for Serious Catholics, first distributed prior to the 2004 election, named “five non-negotiables”: abortion, euthanasia, embryonic stem-cell research, human cloning and homosexual marriage. As these moral principles “do not admit of exception or compromise,” the Guide reasoned that political consequences should be clear: “You should avoid to the greatest extent possible voting for candidates who endorse or promote intrinsically evil policies.”In the interim between the 2004 and 2006 elections, a few organizations congealed to formulate competing guides. Others rallied around Faithful Citizenship, the United States Bishop's long-standing official commentary on the nexus between the principles of Catholic social teaching and political participation. Others directly challenged the Catholic Answers guide as a distortion of Catholic social teaching and argued that its partisan activities were a potential threat to the Roman Catholic Church's tax-exempt status.

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42

Mescher, Marcus. "Reclaiming Grace in Catholic Social Thought". Praxis: An Interdisciplinary Journal of Faith and Justice 1, n.º 2 (2018): 123–41. http://dx.doi.org/10.5840/praxis20181213.

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Grace is hardly mentioned in the canon of Catholic social teaching. When grace is invoked, it is typically discussed as a gift for personal sanctification, but not a relationship empowering human and divine cooperation for social and ecological responsibility. This essay examines the limited treatment of grace in Catholic social teaching outside of Familiaris consortio and Amoris laetitia before proposing that the traditional emphasis on grace at work in family life can be a model for more intentionally partnering with grace beyond family life. Reclaiming grace as a relationship for cooperation provides a framework for practicing the principles of Catholic social teaching in order to effect change in family life, in local faith communities, and through Catholic NGOs that forge international connections. Grace thus inspires a template for moral formation from the ground up that emphasizes shared practices for participating in “social grace” (in contrast to “social sin”) for integral flourishing as envisioned in Catholic social teaching.

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43

Brigham, Erin M. "Understandings of Social Justice among College Students: Learning Catholic Social Thought through Ignatian Pedagogy and Community Engagement". Journal of Catholic Social Thought 20, n.º 1 (2023): 193–208. http://dx.doi.org/10.5840/jcathsoc202320110.

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This paper offers a framework for teaching and learning Catholic social thought. Drawing upon theories of community engagement and justice education, the paper observes stages of student learning related to Catholic social thought. Finally, it draws upon Ignatian principles and pedagogy as an approach to teaching Catholic social thought to college students.

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44

Snyder, Joshua R. "Catholic Social Teaching and Global Public Health". Journal of Catholic Social Thought 19, n.º 2 (2022): 299–319. http://dx.doi.org/10.5840/jcathsoc202219220.

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The novel coronavirus and its disease, COVID-19, have revealed how many health systems are ill equipped to respond to a population’s health needs. While the Catholic Church has nearly two thousand years of robust engagement in health care, it has been lacking in the realm of global public health. The Catholic Church’s health care ministries have been preoccupied with responding to illness by offering immediate relief to medical suffering. It is necessary to complement the focus on interpersonal healing by transforming the social structures that perpetuate patterns of illness. By drawing on their social teachings, Catholic health care ministries offer a unique contribution to global public health. This paper will develop four contributions for global public health and analyze them in light of the COVID-19 pandemic.

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45

Pfeil, Margaret R. "Called and Gifted: Charism and Catholic Social Teaching". Horizons 34, n.º 2 (2007): 222–37. http://dx.doi.org/10.1017/s0360966900004412.

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ABSTRACTThis essay explores the formulation of Catholic social teaching as a form of ministry structured in relation to charism. After situating the concept of charism theolgically, it addresses the significance of charism as an organizing principle for the ministry of Catholic social teaching, referring in particular to the experiences of Oswald von Nell-Breuning and Dorothy Day. Finally, it suggests a form of ecclesial participation, such as the retrieval of mystagogy, that would facilitate the free and full exercise of charisms by all those called and gifted to serve the church in the formulation of Catholic social teaching.

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46

Whelan, Matthew Philipp. "Agroecology, Biological Control, and Catholic Social Teaching*". Modern Theology 37, n.º 2 (27 de febrero de 2021): 410–33. http://dx.doi.org/10.1111/moth.12690.

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47

Garcia Fierros, Edward. "Multiculturalism Education, Race, and Catholic Social Teaching". Journal of Catholic Social Thought 3, n.º 1 (2006): 209–16. http://dx.doi.org/10.5840/jcathsoc20063116.

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48

Tucker, Mary Evelyn. "Globalization, Catholic Social Teaching, and the Environment". Journal of Catholic Social Thought 4, n.º 2 (2007): 355–71. http://dx.doi.org/10.5840/jcathsoc20074218.

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49

Tucker, Christine. "Integration of Catholic Social Teaching at CRS". Journal of Catholic Social Thought 9, n.º 2 (2012): 315–24. http://dx.doi.org/10.5840/jcathsoc20129222.

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50

Massaro, SJ, PhD, Thomas J. "Modern Catholic Social Teaching: Commentaries and Interpretations". Journal of Catholic Social Thought 16, n.º 1 (2019): 127–29. http://dx.doi.org/10.5840/jcathsoc20191618.

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