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Social mortgage (Latin: pignus sociale) is a term used in Catholic social teaching. According to this body of thought, the social mortgage is the conditions under which humanity is allowed to use the goods of the world (which are viewed as part of God's creation). Use of the world's resources is bound up with responsibility towards the rest of humanity.
Although there is a right to private property, it is not an absolute right; in particular, no one has the right to accumulate large amounts of private property while others in the world lack the basic requirements for survival and development. This is embodied most fully in Pope John Paul II's encyclical Laborem exercens , when he states that "Christian tradition has never upheld" the "right to ownership or property"
as absolute and untouchable. On the contrary, it has always understood this right within the broader context of the right common to all to use the goods of the whole of creation: The right to private property is subordinated to the right to common use, to the fact that goods are meant for everyone. [1]
Pope John Paul II was the first to coin this term in his encyclical, Sollicitudo rei socialis . [2] He explains that the term "social mortgage" (pignus sociale) has principally a social function, and this is based on the universal destination of all goods. The goods that are accumulated are not meant to be reserved or hoarded, but are "meant for all". [3]
Social justice is justice in terms of the distribution of wealth, opportunities, and privileges within a society. In Western and Asian cultures, the concept of social justice has often referred to the process of ensuring that individuals fulfill their societal roles and receive their due from society. In the current movements for social justice, the emphasis has been on the breaking of barriers for social mobility, the creation of safety nets, and economic justice. Social justice assigns rights and duties in the institutions of society, which enables people to receive the basic benefits and burdens of cooperation. The relevant institutions often include taxation, social insurance, public health, public school, public services, labor law and regulation of markets, to ensure distribution of wealth, and equal opportunity.
Rerum novarum, or Rights and Duties of Capital and Labor, is an encyclical issued by Pope Leo XIII on 15 May 1891. It is an open letter, passed to all Catholic patriarchs, primates, archbishops and bishops, that addressed the condition of the working classes.
An encyclical was originally a circular letter sent to all the churches of a particular area in the ancient Roman Church. At that time, the word could be used for a letter sent out by any bishop. The word comes from the Late Latin encyclios. The term has been used by Catholics, Anglicans and the Eastern Orthodox Church.
Catholic social teaching, commonly abbreviated CST, is an area of Catholic doctrine concerning matters of human dignity and the common good in society. The ideas address oppression, the role of the state, subsidiarity, social organization, concern for social justice, and issues of wealth distribution. Its foundations are widely considered to have been laid by Pope Leo XIII's 1891 encyclical letter Rerum novarum, which advocated economic distributism. Its roots can be traced to the writings of Catholic theologians such as St. Thomas Aquinas and St. Augustine of Hippo. It is also derived from concepts present in the Bible and cultures of the ancient Near East.
Centesimus annus is an encyclical which was written by Pope John Paul II in 1991 on the hundredth anniversary of Rerum novarum, an encyclical issued by Pope Leo XIII in 1891. It is part of a larger body of writings, known as Catholic social teaching, which trace their origin to Rerum novarum and aim to relate the teachings of Jesus to the industrial age.
Mater et magistra is the encyclical written by Pope John XXIII on the topic of "Christianity and Social Progress". It was promulgated on 15 May 1961. The title means "mother and teacher", referring to the role of the church. It describes a necessity to work towards authentic community in order to promote human dignity. It taught that the state must sometimes intervene in matters of health care, education, and housing.
Laborem exercens is an encyclical written by Pope John Paul II in 1981, on human work. It is part of the larger body of Catholic social teaching, which traces its origin to Pope Leo XIII's 1891 encyclical Rerum novarum.
Summi Pontificatus is an encyclical of Pope Pius XII published on 20 October 1939. The encyclical is subtitled "on the unity of human society". It was the first encyclical of Pius XII and was seen as setting "a tone" for his papacy. It critiques major errors at the time, such as ideologies of racism, cultural superiority and the totalitarian state. It also sets the theological framework for future encyclical letters, such as Mystici corporis Christi (1943). The encyclical laments the destruction of Poland, denounces the Molotov-Ribbentrop Pact, and calls for a restoration of independent Poland.
Populorum progressio is an encyclical written by Pope Paul VI on the topic of "the development of peoples" and that the economy of the world should serve mankind and not just the few. It was released on 26 March 1967.
Sollicitudo rei socialis is an encyclical promulgated by Pope John Paul II on 30 December 1987, on the twentieth anniversary of Populorum progressio. It deals once more with the theme of development along two fundamental lines:
A pledge is a bailment that conveys possessory title to property owned by a debtor to a creditor to secure repayment for some debt or obligation and to the mutual benefit of both parties. The term is also used to denote the property which constitutes the security. The pledge is a type of security interest.
The theology on the body is a broad term for Catholic teachings on the human body.
Social teachings of the papacy encompass papal views described in social encyclicals and other papal communications, beginning with Rerum novarum, Pope Leo XIII's encyclical of 1891.
Caritas in veritate is the third and last encyclical of Pope Benedict XVI, and his first social encyclical. It was signed on 29 June 2009 and was published on 7 July 2009. It was initially published in Italian, English, French, German, Polish, Portuguese, and Spanish.
Reconciliatio et paenitentia is an apostolic exhortation by Pope John Paul II, delivered on 2 December 1984 in Saint Peter's Basilica in Rome, which grew out of the Sixth General Assembly of the Synod of Bishops held in 1983. The fourth of John Paul II's apostolic exhortations, it presents Jesus as the Reconciler of a shattered world.
The Compendium of the Social Doctrine of the Church, is a 2004 work issued by the Pontifical Council for Justice and Peace to offer "a complete overview of the fundamental framework of the doctrinal corpus of Catholic social teaching." The work was created at the request of Pope John Paul II to consolidate and organize Church social doctrine. The work reads that
"The Church… intends with this document on her social doctrine to propose to all men and women a humanism that is up to the standards of God's plan of love in history, an integral and solidary humanism capable of creating a new social, economic and political order, founded on the dignity and freedom of every human person, to be brought about in peace, justice and solidarity."
The universal destination of goods is a concept in Catholic theology, by which the Catholic Church professes that the goods of creation are destined for mankind as a whole, but also recognizes the individual right to private property.
Laudato si' is the second encyclical of Pope Francis. The encyclical has the subtitle "on care for our common home". In it, the pope critiques consumerism and irresponsible development, laments environmental degradation and global warming, and calls all people of the world to take "swift and unified global action."
John Schasching SJ was an Austrian Jesuit, university lecturer in social ethics, and author.
Fratelli tutti is the third encyclical of Pope Francis, subtitled "on fraternity and social friendship". In the document, Francis states that the way the COVID-19 pandemic was managed by world countries has shown a failure in global cooperation. The encyclical calls for more human fraternity and solidarity, and is a plea to reject wars.
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