Catholic social teaching from Leo XIII has always repudiated class struggle. It offered several reasons for this. Class struggle was rejected because (1) it sought the victory of one class over another instead of a new mode of co-operation; (2) it was nourished by resentment against the powerful instead of Christian love of neighbor; (3) it easily led to violence and new forms of domination; and (4) it was often associated with an ideology that made class struggle the dynamic principle of history moving society toward the overcoming of its contradictions. This repudiation of class struggle was in keeping with the organic understanding of society upheld in Catholic social teaching from Leo XIII until the late sixties. Here society was seen as a social body, organically united, based on class levels and co-operation, in constant need of reform through the spiritual submission of all members to the norms of justice. It was the task of government to stand above the conflict of the classes, promote the common good, foster co-operation, and protect the poor from exploitation by the rich. While this teaching had strong reformist impulses, its main emphasis was on shared values and respect for authority. Political action for justice, including the struggle of workers, had to take place within this social context. Class struggle did not fit into this.Vatican Council II still upheld this teaching, even though its vision of society was more democratic and pluralistic. It perceived society in cooperative terms, now expanded to the global scale. Ultimately the distance between the rich and the poor nations, scandalous in its proportions, was to be overcome by a new sense of humanity and an outburst of generosity that would make the rich nations, on ethical grounds, find ways of sharing wealth and power and allow the poor nations to escape from their misery. NEW EMPHASIS AT MEDELLÏNIn 1968 the Latin American Bishops Conference at Medellin introduced a new note in Catholic social teaching, one that was soon to be accepted in Vatican teaching, by several national hierarchies, and eventually by Pope John Paul II. Medellin introduced a conflictual understanding of society. The section of the Medellin documents entitled "Peace" recognized that the Latin American societies were caught in the clutches of an economic system, world-wide in extension, that impover-690 at Bobst Library, New York University on June 1, 2015 tsj.sagepub.com Downloaded from CLASS STRUGGLE AND MAGISTERIUM 691 ished them. 1 The decisions affecting the economic well-being of Latin Americans were made by transnational corporations with head offices in the North, by men whose aim was to increase corporate profit and power. Even development projects sponsored by agencies of the North tended to increase the dependency of Latin America and often led to greater misery. A small class of Latin Americans, linked to the transnational corporations, greatly increased their standard of living. They often became the political actors protecting the existing order, despite the...
Basically, inclusive economy development is the economy development contributing to majority of people in Indonesia aiming to poverty reduction. In the situation where the challenges become more complicated, the tourism development could be directed to the inclusive economy development based on tourism. It supports tourism growth centers. This enables to get inequality income and poverty reduction through pro poor tourism. This research uses an action research through observation toward various aspects relating to the development of inclusive economy. The results of this research identify that integrated tour and travel businesses become prospective business; furthermore, handy craft, food and beverages industries. If it is related to SWOT Analysis and study of tourism market; also the perception of local people, the most crucial consideration in developing the tourism based inclusive economy in Wakatobi is a forming of synergy among the large businessmen and people business as well as all people supports. Therefore, all tourists visiting Wakatobi get pleasure and satisfied and the businessmen get more and better benefits and profit. Another result shows that action to synergize businessmen is required to vague conflicts causing and occurring unhealthy competition. The creating of among-businessmen synergy is derived to be business model of tourism based associate-businessmen in Wakatobi Regency. The early step of the development of tourism based inclusive economy is conducted well, however there are some constrains to be considered to maintain and develop the formulated model and for that, risk assessment could be used.
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The real meaning of a document becomes clear only when we compare it with the preceding drafts and study the conciliar discussion which produced this development. Only if one knows that certain sentences or phrases were accepted into the final text after a long discussion at the Council, can one assess the weight to be given to them. It is equally important to know what sentences or words have been deleted from the drafts after the various conciliar debates. Normally an argument from silence is not worth much. However, if one learns that the silence on an important point came about through the deletion of a significant passage, then the silence acquires a real message. There is hardly a conciliar document whose development at the Council is as important for the understanding of its content as the Dogmatic Constitution on Divine Revelation. We can distinguish four drafts and the final text. HISTORY OF THE DOCUMENTIn the first session of the Council, in the fall of 1962, a draft entitled "On the Sources of Revelation" (Defontibus revelationis) was presented to the Council Fathers.
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