There is increasing pressure on Christian organisations to disinvest from fossil fuel industries, but there is surprisingly little discussion about whether this is a good idea.
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St. Mary’s University continued its series of events on the Common Good, working with Caritas Social Action Network, the Centre for Social Justice and Together for the Common Good. The first event in the series can be watched at: https://www.youtube.com/watch?v=23N5rqHn7FI and the second event on The Common Good and the Family will be available from the youtube channel shortly. Below is Cristine Odone’s contribution to the second event.
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What is the common good? The definition that is used in almost all discussion in Catholic circles in the English-speaking world is taken from paragraph 26 of Gaudium et spes which was a document arising from the Second Vatican Council. The common good was defined as “the sum of those conditions of social life which allow social groups and their individual members relatively thorough and ready access to their own fulfilment”. This is also the definition that is used in the English language translation of the Compendium of the Social Doctrine of the Church.
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At a time when the public and the media are examining the moral compass of politicians and other public leaders, for example through the lobbying revelations of the current government, it is helpful to reflect upon what today’s political leaders can learn from leaders of the past. One such, although surprising, choice of leader to reflect upon is Mother Teresa. She is an interesting choice as she contradicts many of the common traits of today’s political leaders.
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If you ask most people – perhaps Christians especially – what the opposite of competition is, they will suggest it is co-operation. So often you hear the phrase “co-operation not competition”. But co-operation is not the opposite of competition. Monopoly is the opposite of competition. I do wonder if any of the people who call for co-operation rather than competition have ever tried to run a businesses without co-operating with others: it would not be a success.
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Yesterday, I ended a presentation to sixth-formers by commenting that nobody would want to be Rishi Sunak. Of course, in the strict sense that is not true – indeed, many of the people to whom I was talking might well have had ambitions to be Chancellor of the Exchequer. What I meant was that the Chancellor was facing the most difficult combination of circumstances of anybody in his position since the mid-1970s.
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“Either we are brothers and sisters or we will destroy each other” said Pope Francis just a year ago. Next week the Pope will visit Iraq where the stark logic of his warning is tragically visible.
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On 10th February, the Benedict XVI Centre held a webinar on Prisons and Punishment in the 21st Century. We were joined by Caritas Social Action Network and the Bishops’ Conference of England and Wales in organising the event.
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In this post I explore citizenship education through the lens of Catholic teaching on education. I also make reference to Pope Leo XIII’s teaching on citizenship. I show that there is such a thing as a Christian ‘idea’ of citizenship. This might not sit comfortably in a society which seeks to marginalise (intentionally or unintentionally), the Christian voice.
Citizenship, education and religion
How citizenship education in the Catholic school is both understood and taught makes it a crucial feature of the contemporary educational scene.
Citizenship education flows from a political or civic desire to build community cohesion – universally deemed a ‘good thing’. How to promote, far less achieve, this in a multi-cultural society remains problematic.
For some, citizenship education is a ‘secular’ version of religious education: values emerge, it seems, from reason alone without a concomitant contribution from revealed religion. Although religious belief and practice should be fundamental parts of citizenship education, contemporary articulations of citizenship education minimise discussion of the difficult issues arising from religious faith or identity. Nonetheless, the number of children of all faiths and none who are educated in Catholic schools should place the Catholic school not at the margins but at the heart of citizenship education.
Religions, of course, are an expression of diversity. This leads to the following question: is contemporary education a means of monopolising thought and values within a conceptual framework which purports to be inclusive but, intentionally or otherwise, fails in this objective?
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As 2020 ended Pope Francis’s Fratelli tutti called with passion for the world to discover the energy to rediscover ‘lost dreams’. Building on his experience in Buenos Aires and his creation of a Pontifical Commission for Latin America to bring that region into the heart of the Roman Curia, he specifically suggested that a symbol of such a dream was a ‘patria grande’. The idea of ‘patria grande’, of course, has a long history in the Americas: part rallying cry of Simon Bolivar, part lament at the division of what had been ‘Spanish America’ and part radical social and economic project. Like many visions at scale it is fed by multiple sources.
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