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This essay examines numerous ways in which commitments to solidarity have relevance in the area of food ethics. Among the topics explored are food insecurity and hunger, workers’ rights, ecology, and the treatment of animals. Particular attention is paid to the impacts of the production and consumption of animal products. These issues are examined through the lens of the developing understanding of solidarity present in the tradition of Catholic social teaching (CST). The ethical framework provided by CST, it is suggested, could be further enhanced by insights drawn from the growing tradition of “Black veganism” and its holistic, intersectional understanding of solidarity and liberation. [ABSTRACT FROM AUTHOR]

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In this article, I offer a concise historical overview of the context in which Catholic Social Teaching developed. A necessarily brief account of nineteenth-century Social Catholics in France, Belgium, and the Rhineland demonstrates how three of the four principles of Catholic Social Teaching – solidarity, the common good, and human dignity – were already present in this endeavour. I then turn to the ideas of Wilhelm Emmanuel von Ketteler, Bishop of Mainz, and his development of the concept of subsidiarity, which provides the fourth pillar of Catholic Social Teaching, differentiating it from broader Christian teachings to 'do good'. Subsidiarity enables people and communities to pursue actions and policies which are best for them, thus providing a trickle-up response to poverty, environmental crises, and other socio-economic emergencies. [ABSTRACT FROM AUTHOR]

Pope Francis is able to communicate common values across borders of religion, regions, and sociopolitical systems. Catholic social teaching on the common good, particularly as articulated and promoted by him as part of a culture of encounter, conveys a relevant message for our times. Approaching the pope's initiative from a South Asian context, I argue that an engagement with dharma, a religioethical vision, can be part of this culture of encounter, especially in public theological conversations about the common good. Specifically, the themes of the common good, like integral ecology and care for the vulnerable, as earnestly promoted by Pope Francis, can converse with dharma for mutual enrichment, even while the basic teachings on human dignity, freedom, and inalienable rights can usefully enrich the latter. [ABSTRACT FROM AUTHOR]

This article revisits Francis's vision of politics as one of the highest forms of charity. It argues that Francis's concept of "political charity" goes beyond a mere repetition of classical church social teaching on politics to ground a spirituality for Christian politicians. He does this mainly in two ways: the first is by inscribing the main Christian virtue of love at the heart of political practice; the second is by portraying both politics and economics as Christian vocations to be embraced as noble paths to holiness. Finally, I introduce an African perspective into the discussion for context and illustration. [ABSTRACT FROM AUTHOR]

Part One of the ERDs addresses the balance Catholic health care institutions must strike between their mission to carry out the healing ministry of Christ and the demands of the US health care system. Divided into two sections, the commentary begins by proposing revisions to the Part One introduction focusing on enhanced application of Catholic social teaching principles and a renewed call for robust conscience and religious liberty protections. It then proposes additions to the Part One directives designed to help Catholic health care respond with integrity to the many contemporary challenges it faces, and to more full live out its mission and identity. National Catholic Bioethics Quarterly 23.2 (Summer 2023): 245-257. [ABSTRACT FROM AUTHOR]

This article explores the theme of dignity as it emerges in Pope Leo XIII's Rerum novarum (1891) and develops within mainstream Catholic social teaching. In expositing the grammar of dignity, I argue that, while the tradition certainly affirms dignity as an equal status pertaining to all people as created in God's image, dignity is not just a status. In a world damaged by sin, the real drama of dignity is its defense—the practical acknowledgement of dignity and human equality in the midst of our lived experience. Given how conditions in our world so often deny this truth about the human creature, dignity is, therefore, something we must have faith in, as well as constantly fight to make ordinary. [ABSTRACT FROM AUTHOR]

The article examines communication research about "Laudato Si," the encyclical letter issued by Pope Francis on May 24, 2015 about Catholic social teaching. Topics discussed are studies of "Laudato Si" as an instance of environmental communication or climate communication, its press coverage, communication analyses and responses to the encyclical, its impact and application to communication practices such as strategic communication and marketing.

Given the scope and intensity of its impact, the COVID-19 pandemic proves instructive as an example of the shortfall in regnant legal and policy approaches to global health issues. Secular discussions of such issues tend to rely on a perspective best described as "policy realism", with current international arrangements and institutions viewed as the acceptable context for future reform. Much of recent Catholic social teaching (hereinafter, CST) has challenged such realism in fundamental ways. While CST is often dismissed as merely prophetic in its tone, I defend its salience by assessing several aspects of its distinctive perspective: (1) the broad theological and anthropological vision reflected in the Catholic framework of basic norms, especially the norm of solidarity; (2) issues that arise in identifying different modes of moral discourse in modern CST; and (3) an effort to resolve such apparent tensions that unifies a distinctively Catholic approach to global health even as it suggests a series of "talking points" between the Catholic theological vision and various secular philosophical and political perspectives. [ABSTRACT FROM AUTHOR]

Catholic social teaching (CST) has shown little interest in structural and social forces that impact negatively on the dignity and flourishing of women. Such inattention diminishes CST's credibility and neglects its liberative potential. This article examines an area of structural violence against women, the social reality of prostitution, to illuminate the imperative to expand normative CST to address specific experiences of women. Given the inadequacy of the Catechism's treatment of prostitution as an area of personal moral failing, a reading which fails to understand how cultural and legislative structures bear down on women's freedom and agency, a task for CST emerges. When CST principles are brought into dialogue with empirical attention to women's experience of prostitution, the tradition stands in solidarity with those who inhabit an existential and social periphery. The article argues that CST perspectives should nudge the Catholic Church towards proposing an abolitionist ethic in relation to prostitution. [ABSTRACT FROM AUTHOR]

In 2012, a group of UK business leaders approached the Catholic Archbishop of Westminster about what they perceived as a breakdown of trust between business—especially big business—and society. This led to an initiative called A Blueprint for Better Business, which became an independent UK-based charitable trust in 2014—separate from the Church, and also independent of business, funded by charitable foundations and individuals and latterly by corporate donations. Blueprint works with leadership teams in large companies to support and challenge them, fostering a movement of businesses and investors who want to change behavior and expectations of the role of business in society. This paper recounts how the initiative developed, drawing attention in the process to Catholic social teaching including Pope Francis' encyclicals Laudato Si and Fratelli Tutti, both written after Blueprint was founded. [ABSTRACT FROM AUTHOR]

The paper describes the impact of the Economy of Francesco (EoF) on the economic debate and practices, within the framework of the Catholic Social Teaching. EoF was a cultural and experiential process and event held online and through a number of meetings around the world between March 2020 and September 2022. The anthropological limitations of homo economicus, with his methodological egoism and procedural rationality, and the need for a broad approach to education are discussed. The paper highlights strengths and weaknesses of EoF and reviews what has been already accomplished in the process and what is still to be accomplished. [ABSTRACT FROM AUTHOR]

France's secular political culture, Catholic heritage, and tumultuous relationship with Islam have had a significant impact on 21st-century interpretations, perceptions, and politicisations of religious education in French society. Since religious education is relegated to the French private school system, it is decentralised, complex, and vastly plural – especially compared to France's hyper-centralised public education. Religious education's plurality and decentralisation have deepened with the recent expansion of Muslim and independent schooling. This article offers a comparative analysis of the variety of interpretations and manifestations of religious education across France's private education system. Drawing upon extensive ethnographic fieldwork carried out in more than fifteen French private Muslim, Catholic, and secular schools intermittently from 2012 to 2020, I illustrate how Catholic school actors and supposedly 'secular' school actors imparting Christian culture can operate with significantly more freedom than their Muslim school counterparts. Despite significant variation in approaches to religious education across the system, religious education in Muslim schools is quite parallel to other schooling communities. Nonetheless, Muslim school actors face disproportionate barriers to equitable treatment. This discrimination is facilitated by the complexities and ambiguities of RE and is representative of efforts to restrict the imparting of Muslim culture(s) to youth in French schools. [ABSTRACT FROM AUTHOR]

Agee disconnected the CIA from the government of the United States. Thanks to Agee, laws protecting the identities of CIA officers under cover were only passed subsequent to Agee's revelations. After Agee resigned, he wrote I Inside the Company i , an exposé of CIA personnel and operations.[1] Shortly after publication, the CIA's station chief in Athens, Richard Welch, was assassinated by "17 November", a Greek leftist terrorist organization. [Extracted from the article]

"The Ethics of Protection: Reimagining Child Welfare in an Anti-Black Society" by Lincoln Rice explores the intersection of Catholic theology and anti-Black racism within Child Protective Services (CPS). Rice delves into the history and contemporary practices of child welfare in the United States, focusing on Wisconsin to highlight the specific anti-Black dynamics at play. Through a multidisciplinary and intersectional analysis, Rice argues for a counternarrative that recognizes the dignity of Black families, redirects financial resources to support them, and ultimately calls for the abolition of CPS. This book offers a unique perspective on child welfare ethics, drawing on Catholic theology to confront anti-Black racism and empower parents with practical strategies in dealing with CPS. [Extracted from the article]

This article explores the significance to the Irish land question of a controversial issue in late nineteenth-century international political economy – bimetallism. Bimetallists advocated a monetary system that used gold and silver to define currency value rather than gold alone. Archbishop William Walsh's support for bimetallism is analysed to highlight how Ireland provided a case-study that framed this debate. Walsh believed the gold standard deepened an agrarian crisis that drove the Irish land question. He argued that careful and internationally orchestrated reform of the monetary system offered the means for its resolution. Walsh's bimetallist views marked him out as an original thinker within Irish nationalism, and his views were debated and adopted by monetary reformers across Britain, Europe, and the United States where they featured during the 1896 Presidential Election. Walsh's engagement in monetary politics must also be understood within a tradition of Catholic social teaching in which he positioned himself as a critic of financial capitalism. This article contextualizes the Irish land question within wider debates on the role of silver in the global economy and argues that Walsh's monetary thought reveals him to be a more significant international intellectual than his involvement in Irish politics tends to allow. [ABSTRACT FROM AUTHOR]

The article focuses on the legacy of Paul Farmer for theological ethics and how theological approaches can have a broader influence beyond theological circles. It discusses how Farmer's work was inspired by theological insights and how his commitment to justice and well-being contributes to a renewed theological ethics. It emphasizes the connection between theology, social justice, and the well-being of populations.

The article focuses on child sexual abuse as a major global issue that requires immediate attention and intervention. It discusses the prevalence of child sexual abuse, the violation of children's rights, and the need for a moral theological response to address this problem. It examines practical cases of sexual abuse, particularly in Africa, and suggests a response based on the principles of inherent dignity and the inalienable rights of the human person.

The article focuses on the implementation of Catholic social teaching (CST) and its impact in addressing the urgent concerns of our time. It highlights the role of local people in realizing CST's social vision and discusses the work of Paul Farmer as an example of how the Catholic social vision can be put into practice, particularly in achieving global health care and human rights.

The article focuses on the gendered and racial aspects of social production work, particularly during the global pandemic. It highlights the exacerbated inequalities faced by women in terms of economic security, caregiving responsibilities, and unpaid domestic labor, emphasizing the need to address these structural flaws and their impact on well-being.

The article focuses on the significance of narratives in people's experiences of transcendent realities and the role of theology in understanding and interpreting these narratives. It explores the need for an interdisciplinary theological method that takes into account the historical and contextual experiences of communities, challenging the dominance of abstract and universal accounts in traditional theology.

The article focuses on the misconceptions and distortions of intersectionality within theological circles, exemplified by Archbishop José H. Gomez's remarks on "cancel culture" and "new social justice movements." It highlights the need for theological consideration of intersectionality and the fruitful conversations emerging between intersectionality studies and Christian theology, challenging the notion of a singular, fixed method in Catholic theology.

The article focuses on the causes of sexual abuse in the church, including the perpetrator's responsibility, systemic and structural factors, and concealing theology. It specifically examines the disregard for the dignity and self-determination of individuals as a cause and argues for the importance of vulnerable agency in addressing sexual violence, emphasizing the need for a changed understanding of power and clear control structures to protect vulnerable agency.

In the article, the author discusses the potential benefits of promoting marriage as an anti-abortion policy. Also cited are the U.S. Supreme Court ruling in Dobbs v. Jackson Women's Health Organization reversing the Roe v. Wade pro-abortion decision, and the proposed pro- and anti-abortion bills like the Pregnant Workers Fairness Act and the Women's Health Protection Act.