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.

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They concern first of all the question of work, which must be regarded not merely as a commodity, but as a specifically human activity.

They must be educated to it. All this implies that the workers have their say in, and make encicljca own contribution to, the efficient running and development of the enterprise. Enormous riches accumulated in the hands of a few, while large numbers of workingmen found themselves in conditions of ever-increasing hardship.

Mater et Magistra: Christianity and Social Progress by Pope John XXIII

Those who live on the land can hardly fail to appreciate the nobility of the work they are called upon to do. Yet although individuals and nations are becoming more and more convinced of this twofold necessity, it would seem that men in general, and particularly those with high responsibility in public life, are showing themselves quite incapable of achieving it.

Thus Pius XI’s teaching in this encyclical can be summed up under two heads. In some parts of the world men are being subjected to inhuman privations so that the output of the national economy can be increased at a rate of acceleration beyond what would be possible if regard were had to social justice and equity.

Daniela marked it as to-read Jun 15, They are caused, more often than not, by a deficient economic and social organization, which does not offer living conditions proportionate to the increase in population.

An outstanding instance of this social teaching and action carried on by the Church throughout the ages is undoubtedly that magnificent encyclical on the christianizing of the conditions of the working classes, Rerum Novarumpublished seventy years ago by Our Predecessor, Leo XlIl. Forty years after the appearance of this magnificent summary of Christian social principles, Our Predecessor, Pius XI, published his own encyclical, Quadragesimo Anno. It must rather augment his freedom while effectively guaranteeing the protection of his essential personal rights.


This, of course, is not to deny the lawfulness of State and public ownership of productive goods, especially those which “carry with them a power too great to be left to private individuals without injury to the community at large.

Otherwise private ownership could be reduced beyond measure, or, even worse, completely destroyed. It is, as we saw, the creation of men who are free and autunomous by nature—though they must, of course, recognize and, in a sense, obey the laws of economic development and social progress, and cannot altogether escape from the pressure of environment.

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. Obviously, any firm which is concerned for the human dignity of its workers must also maintain a necessary and efficient unity of direction.

The Pope writes of the dignity of agricultural workwith the family farm held up as an ideal.


Everything must be done to ensure that citizens of the less developed areas are treated as responsible human beings, and are allowed to play the major role in achieving their own economic, social and cultural advancement.

We know that as an economy develops, the number of people engaged in agriculture decreases, while the percentage employed in industry and the various services rises.

The natural consequence of all this was a spirit of indignation and open protest on the part of the workingman, and a widespread tendency to subscribe to extremist theories far worse in their effects than the evils they purported to remedy. On this score alone the right of the Church to full liberty in the exercise of her mission must be recognized.

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The magnitude of his achievements deserves ungrudging admiration; nor is he yet at the end of his resources. The State and other mster of public law must not extend their ownership beyond what is clearly required by considerations of the common good properly understood, and even then there must be safeguards.

The utmost vigilance msgistra effort is needed to ensure that social inequalities, so far from increasing, are reduced to a minimum. In modern times we have seen an extensive increase in the number of workers’ associations, and their general recognition in the juridical codes of single States and on the international level. It is therefore Our urgent desire that this doctrine be studied more and more. Hence it is not the decisions made within the individual productive units which have the greatest bearing on the economy, but those made by public authorities and by institutions which tackle the various economic problems on a national or international basis.

As for the State, its whole raison d’etre is the realization of the common good in the temporal order.

Nevertheless, in his striving to master and transform the world around him he is in danger of forgetting and of destroying himself. His message, not unnaturally, aroused opposition in some quarters, but was received by the majority of people with the greatest admiration and enthusiasm.

Mater et Magistra: Christianity and Social Progress

All such reforms should correspond as nearly as possible with those introduced in industry and the various services. In it the Supreme Pontiff confirmed the right and duty of the Catholic Church to work for an equitable solution of the many pressing problems weighing upon human society and calling for a joint effort by all the people.

Seth Bobbink marked it as to-read Sep 27,

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