1. SOUTH ASIAN SYMPOSIUM ON CHURCH’S SOCIAL DOCTRINE
AT ST. PIUS X COLLEGE, MUMBAI
MAIN CELEBRANT FOR HOLY MASS: APOSTOLIC NUNCIO, HIS EXCELLENCY, THE MOST REVEREND
ARCHBISHOP SLAVATORE PENNACCHIO

2. SOUTH ASIAN SYMPOSIUM ON CHURCH’S SOCIAL DOCTRINE AT ST
SOUTH ASIAN SYMPOSIUM ON CHURCH’S SOCIAL DOCTRINE AT ST. PIUS X COLLEGE, MUMBAI
The Church's social doctrine is its best kept secret. There is much light in this teaching to guide us through the ‘Moral Desert’ in which we find ourselves today." So says Msgr. Agnelo Gracias, President of the Commission for the theology and doctrine of the Catholic Bishops' Conference of India (CCBI), as he welcomed the guests to St. Pius College, Mumbai for the South Asian Symposium (14-16 October) in honor of John Paul II and 50 years for social encyclical Mater et Magistra, Pope John XXIII (1961).

3. ARCHBISHOP CHARLES BO, PRESIDENT OF FABC
The event, entitled " Main Concerns and Pastoral Implications of Church’s Social Doctrine from Mater et Magistra to Caritas in Veritate ", was attended by about 500 people, including 100 priests and 178 religious. Also present were Archbishop Charles Bo, President of the Office for Human Development of the Federation of Asian Bishops' Conferences (FABC), Cardinal Oswald Gracias, Archbishop of Mumbai, and the Apostolic Nuncio Mgr. Salvatore Pennacchio.

4. A RICH PATRIMONY OF THE CHURCH CONTRIBUTION OF POPE JOHN PAUL II
THE CHURCH’S SOCIAL TEACHING
A RICH PATRIMONY OF THE CHURCH
CONTRIBUTION OF POPE JOHN PAUL II

5. SOCIAL TEACHINGS OF THE POPES
POPE LEO XIII RERUM NOVARUM – 1891
(On The Conditions of Labour)
POPE PIUS XI QUADRAGESIMO ANNO – 1931
(After Forty Years)
POPE JOHN XXII MATER ET MAGISTRA – 1961
(Christianity and the Social Teachings)
PACEM IN TERRIS – 1963
(Peace On Earth)
VATICAN II GAUDIUM ET SPES – 1965
(Pastoral Council of The Church In The Modern World)
DIGNITATIS HUMANAE – 1966
(Diginity Of The Human Person)
POPE PAUL VI POPULORUM PROGRESSIO – 1967
(ON THE DEVELOPMENT OF PEOPLES)

6. Social teachings of the church
in recent times
JOHN PAUL II
LABOREM EXERCENS – 1981
(On Human Work)
SOLLICITUDO REI SOCIALIS – 1987
(On Social Concern)
CENTESIMUS ANNUS – 1991
(The Hundreth Year)
POPE BENEDICT XVI
CARITAS IN VERITATE – 2009
(In Charity and Truth)

7. the beginning of a new path
Rerum Novarum marks
the beginning of a new path
This first great social encyclical addresses the plight of the industrial workers in the wake of the
Industrial Revolution.
It calls for the protection of the weak and the poor through the pursuit of justice . The principle of collaboration instead of class struggle as the fundamental means of social change.
It affirms the dignity of work, the right to private property, and the right to form and join in professional associations.

8. QUADRAGESIMO ANNO COMMEMORATING THE 40TH ANNIVERSARY OF RERUM NAVARUM
POPE PIUS XI.
This encyclical reaffirms the need for a social order animated by justice. It confirms the principle that salaries should be proportional not only to the needs of the worker but also to those of the worker’s family. The state, in its relation with the private sector, should apply the principle of subsidiarity, a principle which has become a permanent element in the Church’s social doctrine. Pope Pius XI felt the duty and the responsibility to promote a greater awareness, a more urgent application of the moral law governing human relations… overcoming the conflict between classes and arriving at a new SOCIAL ORDER based on JUSTICE and CHARITY.

9. AS A TEACHER AND A NURTURING GUARDIAN OF THE POOR AND OPPRESSED.
MATER et MAGISTRA – AFFIRMING THE ROLE OF THE CHURCH
AS A TEACHER AND A NURTURING GUARDIAN
OF THE POOR AND OPPRESSED.
Pope John XXIII calls for a greater awareness of the need for all peoples to live as one community with a common good. Special attention is focussed on the plight of the farmers and farm workers in depressed rural, agricultural economies.
Pope John XXIII reads deeply into the “signs of the times”. The social question is becoming universal and involves all countries: together with the labour question and the Industrial Revolution, there come to the fore problems of agriculture, of developing regions, of increasing populations, and those concerning the need for global economic cooperation.
It aims at updating the earlier documents and at taking, a step forward. The CHURCH is called in TRUTH, JUSTICE and LOVE to co-operate in building with all men and women an AUTHENTIC COMMUNION. They are the pillars to interpret and offer solution to the imbalances of today’s globalization.

10. IS THE ENCYCLICAL OF PEACE AND HUMAN DIGNITY.
PACEM in TERRIS
IS THE ENCYCLICAL OF PEACE AND HUMAN DIGNITY.
IT CONTINUES AND COMPLETES THE DISCUSSION PRESENTED IN MATER et MAGISTRA.
It is the first time that a Church document is addressed to “all men of good will”. Pope John XXIII affirms the inviolability of human rights. Promoting Basic Human Rights is the Road to peace. It has a profound relevance for the world today, for leaders of nations as well as individuals. The introduction notes that peace, which every one wants must be based on that order which is “laid by God”.

11. To attain peace, people must work together for the common good, civil authorities should collaborate in bringing about justice in society. The four pillars essential to build peace are: TRUTH, JUSTICE, LOVE and FREEDOM.
Pope John Paul II referring to Pope John’s XXIII’s prophetic teaching on peace stated that “gestures of peace spring from the lives of people who foster peace first of all in their own hearts… and that religion has a vital role in fostering gestures for peace”. (World Day of Peace January 1, 2003.

13. VATICAN COUNCIL II
Gaudem et Spes presents in a systematic manner the themes of culture, of economic and social life, of marriage and the family, of the political community, of peace and the community of peoples, in the light of a Christian outlook and of the Church’s Mission.
Society, its structures and development must be oriented towards “the progress of the human person”.
THE SERVANT CHURCH ADDRESSES ITSELF TO THE REAL CONCERNS AND PROBLEMS FACED BY CHRISTIANS LIVING IN THE MODERN AGE AND CALLS FOR A DEVELOPMENT BASED ON AN UNQUALIFIED ACCEPTANCE OF THE INHERENT DIGNITY OF THE HUMAN PERSON.
IT CALLS FOR A NEW SENSE OF SERVICE BY THE CHURCH IN A RAPIDLY CHANGING WORLD, THE COUNCIL PRESENTS THE ETHICAL FRAMEWORK OF THE CHURCH’S COMMITMENT TO PASTORAL WORK IN THE WORLD.

14. SOLIDARITY
SUBSIDIARITY
COMMON GOOD
ALL THREE PILLARS ARE MUTUALLY NECESSARY TO UPHOLD HUMAN DIGNITY. IF ONE IS MISSING IT TOPPLES.

15. The Declaration Dignitatis Humanae – the right to religious freedom is clearly proclaimed. It affirms that religious freedom is based on the dignity of the human person and that it must be sanctioned as a civil right in the legal order of society. It is concerned not only of people as individuals but also of different communities of people.

16. POPULORUM PROGRESSIO
Pope Paul VI presents the various dimensions of an integral human development and the necessary conditions for growth in the solidarity of peoples.

17. DEVELOPMENT IS THE NEW NAME FOR PEACE – POPULORUM PROGRESSIO
There can be no progress toward the complete development of man without the simultaneous development of all humanity in the spirit of solidarity.
The Pope presents development as ‘the transition from less humane conditions to those which are more humane’. This transition is not limited to merely economic or technological dimensions, but implies for each person the acquisition of culture, the respect of the dignity of others, the acknowledgement of “the highest good, the recognition of God Himself, the author and end of these blessings”.
Development that benefits everyone responds to the demands of justice on a global scale that guarantees worldwide peace and makes it possible to achieve a “complete humanism” guided by spiritual values.

18. THE PONTIFICATE OF BLESSED POPE JOHN PAUL II OCTOBER 16, 1978 – APRIL 2, 2005
A CHAMPION OF THE AUTHENTIC TEACHING OF VATICAN II…
HE PUT CHRIST AT THE CENTRE OF ALL HIS TEACHING AND PREACHING…
TRIPS TO 129 COUNTRIES…
WROTE 14 ENCYCLICALS…

19. LABOREM EXERCENS – POPE JOHN PAUL II
NINETY YEARS AFTER RERUM NOVARUM, POPE JOHN PAUL II DEVOTED THE ENCYCLICAL TO WORK, THE FUNDAMENTAL GOOD OF THE HUMAN PERSON , THE PRIMARY ELEMENT OF ECONOMIC ACTIVITY AND THE KEY TO THE ENTIRE SOCIAL QUESTION.
THE MEANING OF WORK CAN ONLY BE PROPERLY UNDERSTOOD WHEN THE DIGNITY OF LABOUR IS TAKEN AS AN UNDERLYING PREMISE.
THE POPE EXHORTS CHRISTIANS EVERYWHERE TO BE INVOLVED IN THE TRANSFORMATION OF THE EXISTING SOCIO-ECONOMIC SYSTEMS.

20. 2Oth Anniversary of Populorum Progressio -1967
SOLLICITUDO REI SOCALIS, 1987– POPE JOHN PAUL II
2Oth Anniversary of Populorum Progressio -1967
The Catholic concept of social justice was applied first at the individual level - between employer and worker, then to the relationship between the classes, inevitably confronting the Marxist concept of "class struggle"; and was only finally applied to the inter-relationship between nations, and indeed between the major regions of the world.
John Paul II surveys the contemporary world and discovers that the social crisis which prevailed in 1967, "has become notably worse".
The awful expansion of poverty, the exacerbation of the housing crisis as a result of the flight of rural people to the "great wens" of the Third World, the growth of unemployment and of under employment, war, terrorism, the tide of refugees, the heavy pressure of international debt - all of these constitute world - wide problems which are as familiar as they are apparently insoluble.

21. THE SOCIAL CONCERNS OF THE CHURCH
A CHALLENGE TO SOLIDARITY
THERE ARE DISPLACED PERSONS AND REFUGEES THROUGHOUT THE WORLD WHO ARE LIVING IN MAKESHIFT CONDITIONS, WHICH ARE MISERABLE.
THE TRAGEDY OF REFUGEES IS “A WOUND WHICH TYPIFIES AND REVEALS THE IMBALANCES AND CONFLICTS OF THE MODERN WORLD” N. 24.
THE GREATEST INJUSTICE OF THE MODERN WORLD IS THE CONTRAST BETWEEN THE WEALTHY MINORITY AND THE MAJORITY WHO POSSESS SO LITTLE.
THE EXERCISE OF SOLIDARITY IN LOVE ESPECIALLY TO THOSE WEAK, THE OPPRESSED AND THE DISCRIMINATED IS THE NEED OF THE HOUR.

22. On the hundreth anniversary of RERUM NOVARUM, Pope John Paul II promulgates his third social encyclical, CENTESIMUS ANNUS.
Reaffirms the principles of Catholic Social Teaching over one hundred years; Celebrates Rerum Novarum; Identifies the failures of both socialist and market economies.
Throughout the encyclical the Pope calls on the State to be the agent of justice for the poor and to protect human rights of all its citizens.
It articulates an in-depth analysis of the “new things”, particularly of the great break-through of 1989 with the collapse of the Soviet system, shows appreciation for democracy and the free economy, in the context of indispensable solidarity.

23. SPECIFIC CONTRIBUTION OF POPE JOHN PAUL II TO CATHOLIC SOCIAL TEACHING
SOLID CHRISTOLOGICAL BASIS:
In Redemptor hominis, he boldly proclaimed Jesus Christ as the centre of the universe and of history.
In his well-known book, Crossing the Threshold of Hope, the Pope writes fervently: “Christ is absolutely unique…He is our mediator between God and humanity.
RESPECT FOR THE HUMAN PERSON AND THEIR RIGHTS:
Human rights is a recurrent theme in all of the apostolic travels of Pope John Paul II across the world.
Respect for life, and above all for the dignity of the human person is the ultimate guiding norm for any sound economic, industrial or scientific progress.

24. INTERDEPENDENCE AND SOLIDARITY OF ALL PEOPLE:
In Sollitudeo Rei Socialis, Pope John Paul II observed that there is a growing need of a radical interdependence and solidarity among individuals and nations.
For the Pope, solidarity entails a sense of moral responsibility of each one of us toward the marginalized and the needy.
Solidarity is the key to develop his theory of justice so that it can be acceptable to all people and nations.
“The process of development and liberation takes concrete shape in an exercise of solidarity, that is to say in the love and service of neighbour, especially of the poorest”.

25. RESOLUTE COMMITMENT IN SOLIDARITY IS ESSENTIAL FOR ECONOMIC TRANSFORMATION:
In the encyclical On Human Work, Pope John Paul II shows the link between social justice and solidarity.
In order to achieve social justice, there is need for ever new movements of solidarity of the workers.
This solidarity must be present whenever there exists any exploitation of the workers, poverty and even hunger.
The Church considers it her mission, her service, a proof of her fidelity to Christ, so that she can truly be the “Church of the poor”.
There is growing need not only for persons, but also for communities and countries to work together ‘in mutual dependence’ for the common good.

26. SOLIDARITY IS RECOGNIZING THE OTHER AS NEIGHBOURS AND BEING A REAL NEIGHBOUR:
Solidarity helps us to see the other, whether a person, people or nation… as our neighbour, a helper to be made a sharer on par with our selves, in the banquet of life”.
Pope John Paul uses the Parable of the Good Samaritan to express the character of the person in relation to solidarity. “Who is my neighbour?”
Solidarity goes further than simply recognizing the other as neighbour – it is reaching out to the other in love.

27. LOVE FOR THE POOR IS A CONSTITUTIVE ELEMENT OF SOLIDARITY
Pope John Paul II goes on to specify those we must love preferentially: “the immense multitudes of the hungry, the needy, the homeless, those without medical care, and above all, those without the hope for a better future”.
Solidarity means that all are to be loved, and all are to be looked upon as neighbour, but “ the option of love of preference for the poor” is to be encouraged and translated into concrete actions and necessary reforms.

28. SOLIDARITY AND THE COMMON GOOD
The Pope linked solidarity to the goal of attaining the common good. He sees the world in a state of crisis, physically as well as, morally. The only hopeful solution is when each of us sees himself as well as the other as members of one big human family or community, working for the common good.
The good of each person is bound up with the good of the community. Each person must fulfil his/her responsibility to achieve the common good in the light of his abilities. This is the essence of solidarity.
For Christians, this requires a deep Christian maturity in which the answer to the question” Am I my brother’s keeper?” is a spontaneous ‘yes’

29. NATURAL LAW AND JUSTICE
Natural law claims the existence of an objective moral order.
In natural law morality is accessiblity to all, independent of one’s religious commitment
Knowledge of the moral order can be universalized.

30. RELIGIOUS PLURALISM IS NEEDED TO COUNTER VIOLATIONS OF RELIGIOUS FREEDOM. The violation of religious freedom is a radical injustice because it touches the very roots of human dignity.
Dignitatis Humanae “declares the free exercise of religion in society to be greatly in acccord with truth and justice”.

31. FREEDOM MUST BE USED WITH MORAL RESPONSIBILITY
Freedom is “an outstanding manifestation of the divine image” and is directed to drawing humanity closer to God”. Pope John Paul II is convinced that there is no ethics without freedom. “Gaudem et Spes”
To be free in a good way, for him means to keep the commandments of God , because only in this way can one be free according to the measure of truth. Thus, the essence of morality for the Pope, is to the measure of the truth.

32. OBJECTIVE TRUTH AS THE GROUND OF
FREEDOM AND JUSTICE.
The rootedness of freedom in the truth has been a consistent and primary theme in the writings of Blessed John Paul II
John Paul quoted in Redemptor Hominis, the words of Christ, “You will know the truth, and the truth will make you free”.
Economic and political freedom is linked to the truth.

33. JUSTICE AS THE MEANS TO PEACE
Peace is authentic if it is the fruit of justice, and only in a society where the fundamental rights of the human person are guaranteed, that justice and peace can flourish.

34. JUSTICE IS NEEDED TO PROMOTE A CIVILIZATION OF LOVE.
In CENTESSIMUS ANNUS, Pope John Paul II justified the intricate relationship between love for the poor and justice.
He wrote: Love for others, and in the first place love for the poor, in whom the Church sees Christ himself, is made concrete in the promotion of justice. Justice will never be fully attained unless people see in the poor person, who is asking for help in order to survive, not an annoyance or a burden, but an opportunity for showing kindness and a chance for greater enrichment…
He exhorted that when peace and love protect human rights, safeguard human freedom, and respect the dignity of life, our civilization is capable of achieving the “Civilization of love”.

35. EEFECTIVE DIALOGUE - AN INSTRUMENT
FOR JUSTICE

36. Pope John Paul II Is Known As A Man Of Dialogue
In order to build a society worthy of humanity, John Paul II accentuated the need for openness and dialogue, as well as the cooperation of all people of goodwill, especially individuals and groups involved in politics, economics and social life, at both the national and international levels. The theme of dialogue is crucial for the Pope as an instrument of peace and justice. He refers to dialogue as the privileged instrument for bringing about ecumenical renewal and unity.
The Pope expressed his certainty that there could be no reconciliation without patient, painstaking dialogue to find solution acceptable to all the parties in view of a true and lasting peace. He urged the lnternational organizations and their representatives and negotiating teams to never tire of resuming dialogue and seeking solutions capable of restoring peace.

37. AN EFFECTIVE ENCOUNTER WITH MODERNITY, NEW ENERGIES ACQUIRED, PURSUED A NEW ROLE AS A GREAT MORAL POWER, SEARCH FOR TRANSFORMATION…
A NEW SPIRITUALITY: THE URGENT NEED FOR A NEW SPIRITUALITY OF COMMUNION AND HARMONY, CONTEMPLATION AND ACTIVE INVOLVEMENT. HE SAW THE PRESENT MOMENT AS A PROVIDENTIAL OPPORTUNITY TO REFASHION A MORE JUST AND MORE HUMANE WORLD…

38. 3. MOTIVATED BY AN INTELLECTUAL AND SPIRITUAL AGENDA: POPE JOHN PAUL’S THEOLOGY WAS ALWAYS ABOUT THE EXUBERANT OVERFLOWING OF DIVINE LOVE TO UNITE ALL PEOPLE IN PEACE AND SOLIDARITY…
4. A STRONG DEFENDER OF HUMAN RIGHTS: EACH ENCYCLICAL, IS THE INTELLECTUAL AND SPIRITUAL BLUE PRINT FOR A MORE HUMAN AND VIRTUOUS SOCIETY IN THE NEW MILLENNIUM..
5. A NEW VISION OF FREEDOM: GENUINE FREEDOM IS MEASURED BY OUR ABILITY TO CHOOSE THE GOOD IN ALL AREAS OF HUMAN LIFE.

39. 6. A FRESH SOLIDARITY:URGENT MORAL NEED, ESPECIALLY IN RELATIONS BETWEEN DEVELOPING NATIONS AND THOSE THAT ARE HIGHLY INDUSTRIALISED.
ONLY WITH EQUITABLE AND SUSTAINABLE DEVELOPMENT CAN POOR NATIONS CURB CONTINUING ENVIRONMENTAL DEGRADATION AND AVOID THE DESTRUCTIVE EFFECTS OF THE KIND OF OVER DEVELOPMENT THAT HAS USED NATURAL RESOURCES IRRESPONSIBLY.

40. INNOVATE INTEGRATE INSPIRE
8. ECONOMIC FREEDOM IN RELATION TO NORMS OF JUSTICE AND LOVE: MOST SIGNIFICANTLY POPE JOHN PAUL II FOR THE FIRST TIME IN THE HISTORY OF CHURCH, GIVES A LIMITED ENDORSEMENT OF FREE MARKETS.
7. CULTURE OF LIFE AND THE CULTURE OF DEATH:
IT AFFIRMS THE SANCTITY OF LIFE AND THE DIGNITY OF ALL PERSONS
WHAT IMPACT DOES THE SOCIAL TEACHING OF THE CHURCH HAVE ON THE SISTERS OF ST. CHARLES BORROMEO CALLED TO BE MYSTICS, PROPHETS, AND SERVANTS?
HOW ARE WE GOING TO IMPLEMENT THE SAME IN OUR SPIRITUALITY AND MISSION?
INNOVATE
INTEGRATE
INSPIRE