By D. Sullins
Catholic Social idea offers precise remark and reaction to the Vatican's 2005 Compendium of the Social Doctrine of the Church, with contributions from notable American students. Addressing theology, social conception, the kinfolk, economic climate, govt, hard work, international society, gender, peace, and the surroundings, some of the authors discover the middle theology, clarify the Compendium's topics and arguments, and follow their very own highbrow powers to functions of its teachings. many of the essays are mostly expository, a few extra serious (in either optimistic and adverse senses). a few function from a typical of magisterial assent in conformity with advert Tuendam Fidam, others don't. jointly, the essays signify the diversity of Catholic considering on social matters within the American Church at the present time.
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Additional info for Catholic Social Thought
Ephesians 5:21-23a). " (Ephesians 5:25). "This mystery is a profound one, and I am saying that it refers to Christ and the church; however, let each one of Intellectual Method of the Compendium 35 you love his wife as himself, and let the wife see that she respects her husband" (Ephesians 5 :32-33). Ephesians even cites the "one flesh" language of Genesis, but that is in order to argue that the members of the Church are also members of the Body of Christ, not that everlasting fidelity is inherent in human nature.
The principle of this ordering is what Catholic social teaching means by the common good, which is defined as "the sum total of social conditions which allow people, either as roups or as individuals, to reach their fulfillment more fully and more easily" O (164, quoting Gaudium et Spes 26). Thus "a society that wishes and intends to remain at the service of the human being at every level is a society that has the common good-the good of all people and of the whole person"-as its primary goal" (165).
This gives rise to the issue whether all marriages must on the basis of natural law be indissoluble or whether this applies only to Christian marriages. Paul does not argue from natural law but from a command of the Lord that the married should not separate (1 Corinthians 7:lO-1 I), but he counsels that if they do separate they should remain unmarried. Then there is the interesting "Pauline privilege"; a Christian married to a non-believer is not bound by the marital bond if the non-believer wants to separate, for "God has called us to peace" (1 Corinthians 7:15).