Search results for 'Church and social problems Catholic Church' (try it on Scholar)

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  1. David Hollenbach (1988). Justice, Peace, and Human Rights: American Catholic Social Ethics in a Pluralistic World. Crossroad.
  2.  4
    Hsiang-Yi Lin & Daisy Tai-Hsing Day (2014). A Study of Aging Topic Focusing on the Catholic Social Doctrine and Sen's Capability Approach. Journal for the Study of Religions and Ideologies 13 (37):125-147.
    The purpose of this study is to examine the topic of older people in the world from the perspective of the Social Teaching of the Church. As explained in Christifideles Laici , the Catholic Church believes that the laity is summoned to pave the way for the arrival of God’s Kingdom, and people who are at an advanced age should still respond to God’s calling through their own unique way of contribution. In Familiaris Consortio it is (...)
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  3.  19
    J. Bryan Hehir (1992). Policy Arguments in a Public Church: Catholic Social Ethics and Bioethics. Journal of Medicine and Philosophy 17 (3):347-364.
    This paper is an analysis of the relationship of social ethics and bioethics in Roman Catholic theology. The argument of the paper is that the character of both Catholic moral theology and ecclesiology shape the broadly defined interest of the church in bioethics. The paper examines the common elements of social ethics and bioethics in Catholic teaching, describes how ecclesiology shapes Catholic public policy and uses the examples of abortion and health care to (...)
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  4. Martínez Martínez & Julio Luis (2011). Moral Social y Espiritualidad: Una Co(I)Nspiración Necesaria. Sal Terrae.
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  5.  34
    Lloyd Sandelands (2009). The Business of Business is the Human Person: Lessons From the Catholic Social Tradition. [REVIEW] Journal of Business Ethics 85 (1):93 - 101.
    I describe an ethic for business administration based on the social tradition of the Catholic Church. I find that much current thinking about business falters for its conceit of truth. Abstractions such as the shareholder-value model contain truth - namely, that business is an economic enterprise to manage for the wealth of its owners. But, as in all abstractions, this truth comes at the expense of falsehood -namely, that persons are assets to deploy on behalf of owners. (...)
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  6.  1
    Kathleen McCarthy (1996). Problems Encountered by the Ukrainian Catholic Church in Australia. The Australasian Catholic Record 73 (1):38.
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    A. M. Mealey (2012). Book Review: Charles E. Curran, The Social Mission of the U. S. Catholic Church: A Theological Perspective. [REVIEW] Studies in Christian Ethics 25 (1):93-96.
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  8. Daniel Cosacchi (2014). Catholic Theological Ethics Past, Present, and Future: The Trento Conference Edited by James F. Keenan, And: The Social Mission of the US Catholic Church: A Theological Perspective by Charles E. Curran. Journal of the Society of Christian Ethics 34 (1):216-218.
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  9.  35
    Jacques Maritain (1951/1998). Man and the State. Catholic University of America Press.
    A reprint of Maritain's classic reflection on social and political issues.
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  10. Armand Jean Baldwin (1957). Christian Principles of Political Science. Latrobe, Pa.,Archabbey Press.
     
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  11. Franz Böckle & Theo Beemer (eds.) (1969). Dilemmas of Tomorrow's World. New York, Paulist Press.
     
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  12. Francis J. Connell (1946). Morals in Politics and Professions. Westminster, Md.,Newman Bookshop.
     
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  13. Charles E. Curran (1996). History and Contemporary Issues: Studies in Moral Theology. Continuum.
     
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  14. Carol] Jackson (1947). Designs for Christian Living. New York, Sheed & Ward.
     
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  15. Jacques Maritain (1954). Man & the State. London, Hollis & Carter.
     
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  16. Margaret M. Press & Neil Brown (eds.) (1984). Faith and Culture: A Pastoral Perspective. Catholic Institute of Sydney.
     
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  17.  6
    A. L. H. (1951). Catholic Social Thought: Its Approach to Contemporary Problems. [REVIEW] Journal of Philosophy 48 (14):453-454.
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  18.  14
    Gerard Magill (2007). A Church That Can and Cannot Change: The Development of Catholic Moral Teaching. By John T. Noonan Jr, Social Traps and the Problem of Trust. By Bo Rothstein, Living Together & Christian Ethics. By Adrian Thatcher and More Lasting Unions: Christianity, the Family, and Society. By Stephen G. Post. [REVIEW] Heythrop Journal 48 (4):647–649.
  19. David Cox (1951). Melvin J. Williams, "Catholic Social Thought: Its Approach to Contemporary Problems". [REVIEW] Philosophical Forum 9:34.
     
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  20. Joseph P. Fitzpatrick (1988). The Hispanic Poor in the American Catholic Middle-Class Church in The Church and Social Justice: Latin American Perspectives. Thought: A Journal of Philosophy 63 (249):189-200.
     
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  21. Melvin J. Williams (1951). Catholic Social Thought: Its Approach to Contemporary Problems. Journal of Philosophy 48 (14):453-454.
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  22.  4
    Innocent-Maria V. Szaniszlo (2011). The Process of Democratization and Political Communication in the Roman Catholic Church. Journal for the Study of Religions and Ideologies 10 (29):26-42.
    When we ask modern questions about democracy and democratization, we have to clarify the meaning of these words. It has been 21 years since the Velvet Revolution and we still think that it had to do with democracy and the democratization of our Czechoslovak society in that time, as if the common use of the word "democratization" makes possible the expression or the vindicate one´s own opinion. There is a question whether the majority of our society was thinking this way. (...)
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  23.  25
    Patrick Heavey (2013). The Place of God in Synthetic Biology: How Will the Catholic Church Respond? Bioethics 27 (1):36-47.
    Some religious believers may see synthetic biology as usurping God's creative role. The Catholic Church has yet to issue a formal teaching on the field (though it has issued some informal statements in response to Craig Venter's development of a ‘synthetic’ cell). In this paper I examine the likely reaction of the Catholic Magisterium to synthetic biology in its entirety. I begin by examining the Church's teaching role, from its own viewpoint, to set the necessary backround (...)
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    Ciprian Ghisa (2014). The Greek-Catholic Church In Romania Facing The Challenges Of The Post-Modern Society. Journal for the Study of Religions and Ideologies 13 (38):195-219.
    Starting mostly with the second half of the 20th century, the churches and the religious communities are facing the challenges raised by the process of secularization, which is considered by some sociologists of religion as irreversible. The most affected ones were / are the traditional churches and the most obvious area where this phenomenon has become very visible is the Western Europe. This study aims to analyze the situation of the traditional churches in Romania, with a special focus on the (...)
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  25. John Sniegocki (2009). Catholic Social Teaching and Economic Globalization: The Quest for Alternatives. Marquette University Press.
    Introduction -- Overview of the contemporary global context : life stories -- Data on poverty, hunger, and inequality in an age of globalization -- The goals and structure of this book -- Development theory and practice : an overview -- Origins of the concept of development -- Modernization theory -- Modernization theory and U.S. aid policy -- The impact of modernizationist development -- Structuralist economic theories -- Dependency theories -- Basic needs approach -- New international economic order -- Alternative development (...)
     
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  26.  12
    James F. Caccamo (2009). The Ethics of Branding in the Age of Ubiquitous Media: Insights From Catholic Social Teaching. [REVIEW] Journal of Business Ethics 90 (3):301 - 313.
    Branding has long been seen as an effective means of marketing products. The use of brand-based marketing campaigns, however, has come under intense scrutiny over the past 10 years for its power to facilitate deception and emotional manipulation. As a way of proceeding through the many differing moral assessments, this paper turns for insight to the tradition of writing on social ethical issues within the Roman Catholic Church. The author suggests that Catholic Social Teaching offers (...)
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  27.  13
    Richard Marens (2005). Timing is Everything: Historical Contingency as a Factor in the Impact of Catholic Social Teaching Upon Managerial Practices. [REVIEW] Journal of Business Ethics 57 (3):285 - 301.
    John Paul IIs prescriptions for humanizing the world economy are not likely to have the impact of Leo XIIIs Rerum Novarum because the reception accorded reform proposals depends on opportunity and circumstances as well as the ethical soundness and the logic of the principles advanced. Because of historical circumstances, Thomas Mores critique of the emerging agricultural capitalism of his time was ignored while Catholic Social Teaching inspired by Kettelers work, endorsed and publicized by Leo, strongly impacted the industrializing (...)
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  28.  1
    Jefferson Pinto Batista (2015). A doutrina social da Igreja Católica e os fundamentos do Serviço Social: o curso de Serviço Social da PUC Minas. Horizonte 13 (40):2315-2316.
    Thesis summary BATISTA, Jefferson Pinto.The social doctrine of the Catholic Church and the foundations of social work: the graduation course of Social Work at PUC Minas.
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  29.  5
    Zachary R. Calo (2008). “True Economic Liberalism” and the Development of American Catholic Social Thought, 1920-1940. Journal of Catholic Social Thought 5 (2):285-314.
    This paper considers the maturation of the American Catholic tradition of social and economic thought in the seminal period between 1920 and 1940, particularly as encapsulated in the work of John A. Ryan. While different social ethical models emerged in the American Church during this time, the dominant school of thought was the liberal tradition associated with Ryan. This tradition, which Ryan described as "true economic liberalism," forged American political liberalism and papal critiques of secular modernity (...)
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  30.  5
    Thomas A. Klein & Gene R. Laczniak (2013). Implications of Caritas in Veritate for Marketing and Business Ethics. Journal of Business Ethics 112 (4):641-651.
    In an effort to assess the latest thinking in the Roman Catholic Church on economic matters, we examine the newest encyclical by Pope Benedict XVI, Caritas in Veritate (Charity in Truth) for guidance concerning marketing and business strategy. Core ethical values, consistent with historical Catholic Social Teachings (CST), are retained. However, some important nuances are added to previous treatments, and, reflecting the mind of the current Pontiff, certain points of emphasis are shifted to account for recent (...)
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  31. Jeffrey Klaiber (2009). The Catholic Church, Moral Education and Citizenship in Latin America. Journal of Moral Education 38 (4):407-420.
    The Catholic Church, with deep roots in the history of Latin America, exercises considerable influence on all levels of society. Especially after the Second Vatican Council and the bishops' conference at Medelliacuten the Church took up the banner of human rights and the cause of the poor. During the dictatorships and in the midst of the different guerrilla movements the Church became the principle voice of opposition and mediator between the parties in conflict. At the same (...)
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    Michael A. Zigarelli (1993). Catholic Social Teaching and the Employment Relationship: A Model for Managing Human Resources in Accordance with Vatican Doctrine. [REVIEW] Journal of Business Ethics 12 (1):75 - 82.
    Using relevant encyclicals issued over the last 100 years, the author extracts those principles that constitute the underpinnings of Catholic Social Teaching about the employment relationship and contemplates implications of their incorporation into human resource policy. Respect for worker dignity, for his or her family's economic security, and for the common good of society clearly emerge as the primary guidelines for responsible human resource management. Dovetailing these three Church mandates with the economic objectives of the firm could, (...)
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  33. Rev William J. Byron (2007). Individuarian Observations: Essays in Catholic Social Reflection. University of Scranton Press.
    The term “individuarian” describes a person who seeks leadership in service of his community—he is neither blatantly self-interested nor blindly communistic, but seeks to contribute positively to society. In _Individuarian Observations, _William J. Byron reflects on this concept and the place of individuarians in both the Catholic Church and an American society in the midst of crises and transitions. Byron’s sharp insights propose an alternative ethical model based on engaged social participants who are committed to advancing the (...)
     
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  34.  10
    Marilynn P. Fleckenstein (2002). The "Right to Associate" in Catholic Social Thought. Journal of Business Ethics 38 (1-2):55 - 64.
    Among the rights of workers articulated in Catholic social thought is the right to associate or the right to form associations of working persons. This right has been discussed in Church documents since the time of the publication of Rerum Novarum in 1891. It is this right that is addressed in this paper.
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  35.  32
    Dennis P. McCann (1997). Catholic Social Teaching in an Era of Economic Globalization. Business Ethics Quarterly 7 (2):57-70.
    The paper attempts to provide a basis for exploring the continued relevance of Catholic social teaching to business ethics, byinterpreting the historic development of a Catholic work ethic and the traditions of Catholic social teaching in light of contemporary discussions of economic globalization, notably those of Robert Reich and Peter Drucker. The paper argues that the Catholic work ethic and the Church’s tradition of social teaching has evolved dynamically in response to the (...)
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  36.  7
    Oliver F. Williams (1993). Catholic Social Teaching: A Communitarian Democratic Capitalism for the New World Order. Journal of Business Ethics 12 (12):919 - 932.
    Catholic Social Teaching has taken a remarkable turn with the May 1991 document on economic ethics,Centesimus Annus. During their one hundred year history, church documents were notable for their courageous championing of the rights of the least advantaged; they were much less distinguished for their understanding of how markets and incentives function in capitalism. Most business leaders admired church teaching for its compassion but had little respect for its competence. With this most recent document, however, there (...)
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  37.  13
    Dennis P. McCann (2001). Catholic Social Teaching in an Era of Downsizing. Spiritual Goods 2001:87-105.
    The paper attempts to provide a basis for exploring the continued relevance of Catholic social teaching to business ethics, by interpreting the historic development of a Catholic work ethic and the traditions of Catholic social teaching in light of contemporary discussions of economic globalization, notably those of Robert Reich and Peter Drucker. The paper argues that the Catholic work ethic and the Church's tradition of social teaching has evolved dynamically in response to (...)
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  38. Vittorio D. Falsina (1996). Contemporary Catholic Social Ethics and International Relations: A North-South American Perspective. Dissertation, The University of Chicago
    Focusing on the tradition of Roman Catholic social teaching, this dissertation examines and compares two contemporary models of theological-ethical reflection: the neoliberal model represented by the United States bishops' conference, and the structuralist model espoused by the Latin American bishops' conference, both focusing on their understanding of political economy in the context of North-South American relations. ;The thrust of this dissertation is that the study of theological ethics in general, and in this particular case of the tradition of (...)
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  39. Thomas F. Schindler (1989). Ethics--The Social Dimension: Individualism and the Catholic Tradition. M. Glazier.
     
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  40.  5
    Inocent-Mária V. Szaniszló (2015). The Concept of Human Rights as an Answer to Religious Fundamentalism in a Modern Democratic Society. Journal for the Study of Religions and Ideologies 14 (42):100-120.
    In today’s European society one can observe different forms of religious fundamentalism, especially when defending various values relating to questions of the meaning of life or when confronted with multi-religious and multicultural situations. An ethical approach attempts to avoid such extremes, given that genuine human behavior is based on moral virtues, the Aristotelian “Golden mean”. At a time when some voices in left-leaning circles are trying to enshrine in the Charter of Human Rights the right of women to terminate their (...)
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  41.  7
    Michael Schuck (2013). The Catholic Church and the Movements. Journal of Catholic Social Thought 10 (2):241-257.
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  42.  3
    Eglė Venckienė (2013). Catholic Social Thought in the Interwar Period in Lithuania: The Image of Social State under the Rule of Law in Socialism. Jurisprudence 20 (2):391-406.
    Social life is changing very fast. People are trying to find out reasons of living in a safe society and understand their role in it. The ‘wrong’ and ‘right‘ models of the social life, state and law systems are appearing. In the XXth century, one of them – socialism – made suggestion how to solve social problems, determinated of capitalism. This work deals with the situation of Lithuanian social thought in the Republic of Lithuania (1900-1940). (...)
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  43. Pierre Mallia (2010). Problems Faced with Legislating for IVF Technology in a Roman Catholic Country. Medicine, Health Care and Philosophy 13 (1):77-87.
    Malta traditionally enjoys a Roman Catholic Society, with the official religion of the country being cited in the second article of the constitution. Recently the government proposed to legislate to regulate human reproductive technology, in particular In Vitro Fertilization, which has been practiced for over two decades without controlling legislation. A Parliamentary Committee for social affairs was set up to study the situation inviting most stakeholders. The arguments gravitated mostly on issues of the status of the embryo and (...)
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  44.  7
    Wilson Muoha Maina (2011). The Common Good and/or the Human Rights: Analysis of Some Papal Social Encyclicals and Their Contemporary Relevance. Journal for the Study of Religions and Ideologies 10 (29):3-25.
    It is notable how some papal social encyclicals have interchangeably used the terms ' common good ' and 'human rights.' This article analyzes the papal common good teaching and its contemporary shift to include human rights. I also explore the differential nuances between the common good and the human rights. Human rights as advocated by civil societies are understood as arising from a conception of the nature of the human person. The common good has been expressed in practical ways (...)
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  45. Nikolay Mitrokhin (2009). The Russian Orthodox Church in Contemporary Russia: Structural Problems and Contradictory Relations with the Government, 2000-2008. Social Research: An International Quarterly 76 (1):289-320.
    The Russian Orthodox Church, the biggest centralized religious institution in the post-Soviet space, has been going through major changes in the 2000s. These are connected to qualitative changes in the composition of believers and clergy as well as legal registration of rights on church property obtained from the government in the 1990s. This has led to substantial changes in internal policies, particularly a sharp decrease in the influence of fundamentalists, which had been rising over the previous decade. Moreover, (...)
     
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  46.  2
    Brian Lucas (2015). Connected Toward Communion: The Church and Social Communication in the Digital Age [Book Review]. Australasian Catholic Record, The 92 (4):506.
    Lucas, Brian Review of: Connected toward communion: The church and social communication in the digital age, by Daniella Zsupan-Jerome, Collegeville, MN: Liturgical Press, 2014, pp. 130, paperback, $36.95.
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  47. Laurie Guy (2011). Shaping Godzone: Public Issues and Church Voices in New Zealand 1840-2000. Victoria University Press.
    Machine-generated contents note: Preface -- 1 - Introduction -- Section One: Race Relations and Racial (In)justice in Colonial New Zealand -- 2 - Missionary and Maori, 1840-1865 -- 3 - Voiceless at Parihaka, 1881 -- 4 - Anti-Asian Racism in 'White' New Zealand -- Section Two: Legislating for Godliness -- 5 - Keeping Quiet About the Sabbath, 1860-1930 -- 6 - Sunday or Fun-day, 1931-1990 -- 7 - The Battle of the Booze -- 8 - Uncorking the Bottle: The Alcohol (...)
     
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  48.  6
    Renato Raffaele Martine (2009). The Compendium of the Social Doctrine of the Church and the World of Work. Journal of Catholic Social Thought 6 (1):263-267.
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    Cardinal Peter K. A. Turkson (2012). The Gospel and the Social Teaching of the Church. Journal of Catholic Social Thought 9 (2):215-228.
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  50.  3
    Joel Best (1994). Innumeracy in Social Problems Construction: Missing Children, Vanishing Workers, and Other Statistical Claims. [REVIEW] Argumentation 8 (4):367-376.
    Statistical claims are often central to the contemporary construction of social problems. The failure to subject these figures to critical analysis is a form of innumeracy, the inability to deal effectively with mathematical concepts. Two cases from the United States -estimates of the number of missing children, and projections for the workforce in the year 2000 -illustrate how the uncritical acceptance of inaccurate statistics can shape policy debates. Claimsmakers, the mass media, and the media audience all contribute to (...)
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