I was recently asked to say what my favourite Bible passage was. Without much thought, I said the first chapter or so of Genesis. The reason I gave is because we can sideline these chapters. Catholics might think: “ah yes, the creation story; that did not really happen; let’s leave that to Jehovah’s witnesses and move on to the second chapter of Matthew.”
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On the website www.catholicsocialthought.org.uk, there is a set of videos that introduce Catholic social thought and teaching. We continue featuring those videos on the blog with the video on Principles of Catholic Social Thought and Teaching which focuses on the four pillars of human dignity, the common good, solidarity and subsidiarity. These are also available in Portuguese .
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I thank you for the opportunity to address you for this lecture in honour of Brother Jack McArdle. I thank you for your pro-life work and the constancy with which you have alerted your members to the dangers of legislation against life in England and Wales, Scotland, Ireland and the other islands of Jersey and the Isle of Man. I thank you for your prayers and actions in contacting MPs and Peers and highlighting concerns of the developing legislation.
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This article does not address the risks or dangers of artificial intelligence – that subject is covered in multiple places. Nor will it go into the questions that fascinate me as a philosopher: the nature of intelligence, consciousness, self‑awareness, etc. Instead, it will address an important practical topic. I will reflect on how AI can serve humanity and the Church.
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Why should Catholics work to nurture the natural environment? The answer to this It is part of our Christian calling. The teaching of the Church has been clear from the earliest times. In the book of Genesis, it is stated at the end of the creation story “And God saw everything that He had made, and behold, it was very good.” If God proclaims His gift of creation to be good, then we have a responsibility to care for it and use it appropriately.
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Confucius was reported to have said: “when words lose their meaning, people will lose their liberty”. Today, we could re-phrase that and say: “When words lose their meaning, the most vulnerable will lose their lives”.
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In this final part of the encyclical, the treatment and protection of the working class is dealt with directly and at length.
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To know whether compassion is under threat, we need, firstly, to define it. In the Christian tradition, compassion means to “suffer together with”. It involves entering into the suffering of another. There are classic Christian examples of compassion. Mary shared her son’s agony at the foot of the cross. The Good Samaritan provided the financial means and put himself at considerable physical risk to help the person who had been robbed. St Maximillian Kolbe substituted himself for a condemned father in Auschwitz and, as a result, was condemned to starvation himself, though he actually suffered death from the injection of carbolic acid into his veins.
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Pope Francis regularly talked about the conflicts that scar the world. And, of course, Pope Leo has continued to address the tragedy of war in his Angelus addresses and on other occasions. Both popes regularly addressed the environmental crises too – not least, of course, in Pope Francis’s encyclical letter, Laudato si, and in his apostolic exhortation, Laudate deum. It is rare in Catholic social teaching, however, for the two issues to be linked.
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