Self and Community: Exploring the Anatomy of Modern Society

Catholic Social Thought

The Center for Social Concerns was encouraged by the people, documents, and principles of the Catholic social tradition. The Volunteer Services office and Center for Experimental Learning of the 1970s hoped to challenge people in other words of John Paul II, to the ‘new evangelization’ it includes essential elements as a proclamation of the church’s social doctrine. The efforts for the promotion of Catholic social thought (CST) were done through courses and programs. The enrolled participants were allowed to read and study CST principles so that they find and experience social awareness with experimental learning (Brouard, 2015).

Principles of Catholic Social Thought

The principles of Catholic social thought were drawn with the actions for justice and service experiences. The foundation principle is the common good that is based upon Catholic social thought that the individuals are social beings and are always in interdependence and interrelationship with others according to Principle 1 (Yuen, 2020). All the people in society have the duty and rights to participate in society to bring the feeling of common goodness and well-being of all, the focus is on marginalized groups that they should be treated with equality. Common goodness is essential for the participation by all people in spheres of society. The social nature of the person allows that everyone in society should be equal for development and full human growth. Society is responsible for the common good, that the public is responsible for maintaining peace with minimum standards of public morality and justice (Mannion, 2016).

The dignity of human beings should be promoted by considering each person an image of God, but dignity should always be seen in a relationship with the promotion of common goodness based on Principle 2 (Yuen, 2020). This is the key measure that defines prohibition against harming or killing life, rather the new culture should be followed to respect and love people at all life stages. A key measure of every institution is that it enhances the dignity and life of a human person. This is drawn from the principle of Christ by saying “yes” to life in indeed and need (Rosales, 2020).

Human dignity should be protected and grounded by human rights and corresponding duties. This 3rd (third) principle presents the correlation of duties and rights that promote living conditions as well as the dignity of workers (Yuen, 2020). The political rights vary in the state to state and country yo country, but everyone should be given an equal chance of expression, speech, living, and enjoying all the celebrations of life. The basis of life should be determined for the value of human work, the person must always be appreciated and given a chance for participation (Tenorio de Azevedo, 2015).

Some of the societies are marginalized in a society, so the 4th (fourth) principle of CST states that they are not be called poor (Yuen, 2020). The marginalized groups like those who are economically poor should be kept at the forefront of decision-making. Strengthening the community should be a preference, so that poor are not pitted, however, they are given an equal chance to participate in the whole community (Verstraeten, 2017).

Evidence of Principles that Belong and Participate in Virtual Communities

Principle 1: The Common Good

The Notre Dame students are visitors who have to visit South Bend after four years. For this, they have to create a relationship by spending little incentives and time with those people of South Bend. This is an example of a prestigious institution with wealth, power, influence, and prestige. This is prevalent due to racial and economically diverse community for the fact that they need special attention (O’Sullivan, 2017). The principle of common good here challenges to overcome socioeconomic barriers between Notre Dame and many parts of the country for strengthening work and family together. The administration of the university should manage the atmosphere in obligating students to meet challenges. Students in the university have to face prominent and immediate residents on daily basis. The university should promote the principle of the common good by committing students with neighbors (Dalley, 2018).

Principle 2: The Life and Dignity of the Human Person

The words of Jesus Christ state the “Gospel of life”, which states that persons and societies should be invited into new life so that everyone could live with dignity and respect. In many cases like indigenous and non-Indigenous people, Indigenous people are criticized by non-Indigenous people based on judgment, ethnicity, economic status, intelligence, and beauty. The human conditions should be appreciated by all people because is present in all human beings. Hence, the person is responsible for such types of behavior (Ankrah, 2016). It has also been seen that these are the people who have a high HIV prevalence rate. They are treated with disrespect based on disease conditions and other rights, but hence they are essential for the preservation of human dignity. The Catholic society's thoughts provide powerful assistance to people suffering from AIDS in a capitalist and globalized society. Hence, the vision statement strives with poor, marginalized, and oppressed people of the earth for peace, fulness, and justice of life (Pudelek, 2015).

Principle 3: The Correlation of Rights and Responsibilities

Human dignity is followed by people by protecting human rights and duties for the facilitation of participation in all spheres. Every person has the right to fulfill all basic needs for the development of life such as shelter, clothing, food, medical care, and rest to make necessary changes in social life. People of Fort Lauderdale are given the chance to buy products at a 60 percent cheaper price than others because they are migrant workers. Companies like 6L in the country do not pay anything to them because they feel that they are given profits by the government in larger sums. However, the worker's rights state that they should be equally paid for the work done so that they can contribute to the whole economy (Byarugaba, 2017).

Principle 4: The Preferential Option for the Poor and Vulnerable

The positive signs to lead the society are that poor people should be given help so that they are supported by the public without any discrimination and violence. In the country like Australia, Aboriginals are not given any type of social or financial support so that the children of them can get equal access to education, home, and basic income This point should be focused by the people of the country by thinking of the United States operational system where everyone is elite with shelter and education (McGovern, Flood & Carson, 2020).

Conclusion on Roman Catholic and African Traditional Perspectives

Hence, it could be concluded as every human being should be given respect and dignity to lead a healthy life. All human beings are the image of God, so everyone must be supported by addressing the challenges that they are facing.

References for Roman Catholic and African Traditional Perspectives

Ankrah, D. A. T. (2016). Catholic social intervention and its impact on people living with HIV/AIDS (PLWHA) In Aflao And Dzodze (Doctoral dissertation, University of Ghana). http://ugspace.ug.edu.gh/handle/123456789/23205

Brouard, S. (2015). Using theological action research to embed Catholic social teaching in a Catholic development agency: Abseiling on the Road to Emmaus (Doctoral dissertation, Anglia Ruskin University). http://arro.anglia.ac.uk/id/eprint/580464

Byarugaba, G. W. (2017). Inter‐religious discourse on climate change: Roman Catholic and African traditional perspectives. The Ecumenical Review, 69(3), 327-335. https://doi.org/10.1111/erev.12296

Dalley, P. (2018). Vicarious charity: Social responsibility and Catholic social teaching. Journal of Catholic Legal Studies, 56(1), 7. https://scholarship.law.stjohns.edu/jcls?utm_source=scholarship.law.stjohns.edu%2Fjcls%2Fvol56%2Fiss1%2F7&utm_medium=PDF&utm_campaign=PDFCoverPages

Mannion, G. (2016). Learning to love the world anew: Vatican ii and Catholic social ethics. Toronto Journal of Theology, 32(2), 273-295. 10.3138/tjt.4202f

McGovern, T. W., Flood, A. T., & Carson, P. J. (2020). COVID-19 Policymaking in a country divided: Catholic social teaching as a path to unity. The Linacre Quarterly, 0024363920942431. https://doi.org/10.1177%2F0024363920942431

O’Sullivan, J. P. (2017). Reinhold Niebuhr and Catholic social teaching on ‘Why Nations Fail’: constructing a common Christian ethical analysis of a new theory of political economy. International Journal of Public Theology, 11(2), 141-162. https://doi.org/10.1163/15697320-12341480

Pudelek, S. M. (2015). Catholic thoughts on collaboration in addressing social ills. Claritas: Journal of Dialogue and Culture, 4(2), 33. https://docs.lib.purdue.edu/cgi/viewcontent.cgi?article=1130&context=claritas

Rosales, R. J. J. (2020). The frequency of practice of Catholic social teaching and Sta. Teresa college core values: Development of Teresian core values assessment scale. International Journal of Research, 9(4), 59-74. 10.5861/ijrse.2020.5806

Tenorio de Azevedo, M. R. (2015). Media literacy and the common good: A link to Catholic social teaching. https://digitalcommons.lmu.edu/etd/191

Verstraeten, J. (2017). Catholic social thought and Amartya Sen on justice. In Economics as a Moral Science (pp. 215-223). Springer, Cham. https://link.springer.com/chapter/10.1007/978-3-319-53291-2_14

Yuen, M. M. Y. (2020). Justice and human dignity in Catholic social teaching. In solidarity and reciprocity with migrants in Asia (pp. 37-59). Palgrave Macmillan, Cham. https://link.springer.com/chapter/10.1007/978-3-030-33365-2_3

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