Latest news with #LeoXIII
Herald Malaysia
3 days ago
- General
- Herald Malaysia
Catholic Social Teaching is for everyone
The modern tradition of Catholic Social Teaching (CST) — the toolbox of principles the Church calls us to draw upon to build the just social order — was instigated by Pope Leo XIII (1878-1903). We now have a new pope, Leo XIV, who is reminding us of this corpus of teaching as a resource as the world May 30, 2025 Pope Leo XIII is depicted in this official Vatican portrait. He laid the foundation for modern Catholic social teaching with his landmark 1891 encyclical "Rerum Novarum," addressing the rights and dignity of workers in the face of industrialization. (OSV News photo/Library of Congress) By Jason AdkinsThe modern tradition of Catholic Social Teaching (CST) — the toolbox of principles the Church calls us to draw upon to build the just social order — was instigated by Pope Leo XIII (1878-1903). We now have a new pope, Leo XIV, who is reminding us of this corpus of teaching as a resource as the world is torn by war and faces the challenge of a new digital industrial revolution. This Catholic Social Teaching tradition, however, is not just for Catholics. It can be studied and applied by all people of goodwill because it is a true philosophy of society, rooted in principles such as the common good, the dignity of the human person, subsidiarity and solidarity. Catholic Social Teaching transcends the normal political binaries. This great tradition is effective in bringing together people of all backgrounds to tackle difficult social problems, and how it does so was the subject of a recent Catholic in America podcast (May 19) with internationally renowned economist Jeffrey Sachs. A gift to the world Sachs, who is Jewish, is a Harvard-trained economist and member of the Pontifical Academy of Social Sciences who has advised two popes (John Paul II and Francis) in the development of papal social encyclicals. He sees in Catholic social teaching a great gift of the Church to the world, and he thinks Catholics should not be sheepish about proposing CST principles to shape public life — not because they are the teachings of a religious community, but because they are true. Pope Francis sought out Sachs because of his work on sustainable development as the former was drafting his encyclical Laudato Si' (On the Care of Our Common Home), which was published ten years ago. The Holy See gathered experts from a variety of disciplines to consider what it means to steward creation while also respecting the human person. In a world that pits humans against the environment, how can the church point the way forward? The great gift of Laudato Si' was to apply the principles of Catholic social teaching to the problem of creation care. The result was the concept of integral ecology, which does justice to both persons and the environment, because everything is connected. Sachs and I discussed how both the words economics and ecology, have the same Greek root word, oikos, which means household. Hence the English title of the encyclical calling us to steward our common home. Economics should put first the well-being of the family and the household. The political community is a family of families, and economic life should promote distribution and social justice, as well as the common good. But while providing for human needs and managing scarce economic resources, we must also work together to promote environmental stewardship and care for our common home. That's a responsibility that transcends every household, community, and nation. Laudato Si' was addressed not just to Catholics, but all people of goodwill, and ten years later it continues to shape the thinking of people from all different backgrounds about how to properly care for creation. Pope Leo XIV's call Although Sachs and I recorded our conversation before Pope Leo XIV's election, the latter is again rekindling interest in Catholic Social Teaching. In his May 16 address to the papal diplomatic corps, Pope Leo XIV stressed that we are called to pursue peace, especially eliminating the violence and destruction that comes from conflict and war. But to achieve peace, he said, we must act justly, and doing so requires knowing the truth. He stated: 'It is the responsibility of government leaders to work to build harmonious and peaceful civil societies. This can be achieved above all by investing in the family, founded upon the stable union between a man and a woman, a small but genuine society, and prior to all civil society. In addition, no one is exempted from striving to ensure respect for the dignity of every person, especially the most frail and vulnerable, from the unborn to the elderly, from the sick to the unemployed, citizens and immigrants alike.' Like Francis, Pope Leo XIV is articulating Catholic Social Teaching's rich philosophy of a just social order built on the oikos of family life and the dignity of every human person. In a world hungry for a way to break out of the false binaries of politics, the principles of Catholic social teaching provide real hope. We need not hide this gift under a bushel but instead, as non-Catholics such as Sachs exhort us, we should bring it confidently into every corner of social life.--OSV (Jason Adkins is host of the new Our Sunday Visitor podcast called 'Catholic in America,' which explores topics related to the missionary imperative of faithful citizenship in our time.)
Yahoo
4 days ago
- Business
- Yahoo
The History Behind Pope Leo XIV's Name
Pope Leo XIV addresses the crowd from the main balcony of the Basilica of Santa Maria Maggiore after a prayer service in Rome, Italy, May 25th, 2025 Credit - Rocco Spaziani/Mondadori Portfolio—Getty Images Since the College of Cardinals selected Robert Prevost to become Pope Leo XIV on May 8, the first American Pope has generated much attention, with numerous publications attempting to peel back the curtain on the true identity of the new pontiff. Yet, the Pope himself may have told the world something significant about his vision and philosophy for the papacy through the simple act of choosing a name. The choice of Leo XIV makes Prevost the first pope to take this name since Leo XIII, who led the Church from 1878 to 1903, a critical time at the turn of the 20th century when the world was heading into an industrial and increasingly globalizing era that would soon lead to the First World War. Based on the tenure of Leo XIII, this choice may indicate that Prevost places substantial emphasis on the Church's responsibility to care for the poor, as well as the protection of workers' rights in an era of growing economic inequality. Yet, it also may signal that the new pope aims to chart a middle course in an era of extremes and won't look kindly on those challenging doctrine or the Church's hierarchy. If so, such a vision will be deeply rooted in a specific tradition of American Catholicism that emerged thanks to Leo XIII's teachings. Pope Leo XIII, born Gioacchino Pecci, ascended to the papacy in an era characterized by the spread of factories and wage labor, the rise of massive fortunes and the growth of worker discontent and organizing, and existential battles between the forces of capitalism and socialism. He responded by launching a transformative intellectual tradition known as Catholic social teaching. Pope Leo's Style of American Leadership Is a Hopeful Opportunity This body of thought, which had its most notable appearance in his 1891 encyclical, Rerum Novarum, introduced the world to a new approach to the social, economic, and political challenges of the day. Rerum upheld labor unions as a proper exercise of workers' natural rights to dignity and authentic freedom—and emphasized the obligation of the state to protect their rights and interests. Leo XIII also called for a 'remedy…for the misery and wretchedness pressing so unjustly on the majority of the working class.' He underscored the Catholic Church's care for the poor and its concern for the common good as well. Yet, Catholic social teaching wasn't a one-sided doctrine. In Rerum, Pope Leo XIII reflected on 'the spirit of revolutionary change' that had 'long been disturbing the nations of the world.' Instead of a revolution, this new approach contemplated a middle way between capitalism and socialism, one premised on a cooperative relationship between workers and management. Another key document written by Leo XIII further emphasized that the Pope was not quite a radical. In 1899, he wrote a papal letter, Testem Benevolentiae Nostrae, which was directed at American Catholics and condemned what he termed the heresy of 'Americanism.' The decision to write the letter may have stemmed from confusion and misperceptions about what liberal prelates and theologians in the U.S, were preaching. Liberal priests, most prominently Isaac Hecker, extolled the virtues of freedom and liberty as it related to the Church in the U.S. In his 1876 book, The Faith of Our Fathers, for example, Baltimore's James Cardinal Gibbons wrote of his country, '[T]here is no nation on the face of the earth where the Church is less trammeled, and where she has more liberty to carry out her sublime destiny, than in these Untied States.' Twelve years later, St. Paul's Archbishop John Ireland, proclaimed, 'In America, the Church is free—as the bird is free in the air to spread out its pinions and fly whithersoever it wills.' Conservative critics, both in the U.S., and in the Vatican, viewed these liberal prelates with suspicion because of their openness to engage in inter-religious encounters. Testum indicates that Leo XIII wanted to make clear that the Catholic Church in the U.S. wasn't spiritually distinct from the global church, and couldn't go its own way. It showed that, while sympathetic to workers and inequality, he wasn't prepared to see Church doctrine or the power of the Vatican challenged. Leo XIII's legacy, then, was one characterized by deep concern for the plight of workers and the poor, but also one that reflected concern over maintaining hierarchical discipline within the Church. He also wanted to moderate any spiritual experimentation, however illusory in the case of Americanism, that may have suggested the potential for Catholics to stray too far from Church teachings. What the History of Saint Augustine Can Teach us About Pope Leo XIV Despite setting limits on the autonomy of the American Church, the social teachings of Leo XIII had enormous influence on Catholicism in the U.S., especially after the horrors of World War I. The National Catholic Welfare Council (now the United States Conference of Catholic Bishops, or the USCCB) gave its full support to the philosophy laid down by Pope Leo XIII in Rerum. In 1919, the Council adopted a Program of Social Reconstruction, which supported the institution of living wages, public pensions, and a variety of other government-provided aids for working men and women. In the following decades, numerous labor priests, such as John A. Ryan, George G. Higgins, Philip A. Carey, Joseph F. Donnelly, and Charles Owen Rice, led the way in advocating for workers. They instructed workers about Catholic social teaching, and operated labor schools to educate them on their rights and on the Catholic Church's positions on the important economic and social issues presented by the Great Depression and World War II. The Catholic Worker movement, led by Dorothy Day and Peter Maurin, was but one prominent example of the impact and the implementation of Catholic social teaching outside of theology courses and on American city streets. It provided charitable relief and practiced communal labor through its houses of hospitality, which Day envisioned would bring "workers and scholars together' in a place where they could 'discuss Christian principles of organization as set forth in the encyclicals.' Over time, American Catholicism has become fractured between theological conservatives and liberals. Today, the divides increasingly intersect with broader partisan battles outside the Church. In this landscape, Catholic social teaching and debates over the compatibility of Catholicism and Americanism are not mere historical relics of a previous century. They are vital issues that played formative roles in shaping the contemporary Catholic Church that Leo XIV now leads. Whether the new Pope chose the name Leo XIV to signal his affinity for Leo XIII is probably something only he knows. Yet, in so much as it does, it may indicate both that the new Pontiff is interested in economic matters, especially the struggles of working men and women to scrape by, and the ever-present debates over freedom versus order and the meaning of liberty in a hierarchical institution like the Church. The choice of his name may suggest that while Leo XIV will thrill liberal Catholics on social justice issues, he may lean more toward the Church's conservative wing when it comes to maintaining doctrinal boundaries. William S. Cossen is a historian of American religion and nationalism, and the author of Making Catholic America: Religious Nationalism in the Gilded Age and Progressive Era . Made by History takes readers beyond the headlines with articles written and edited by professional historians. Learn more about Made by History at TIME here. Opinions expressed do not necessarily reflect the views of TIME editors. Write to Made by History at madebyhistory@
ABC News
5 days ago
- Business
- ABC News
Australian Catholic Bishops want a fair wage for Australia's working people
The election of Pope Leo XIV is having an immediate and concrete effect in Australia – but in a way you might not have imagined. In the Fair Work Commission, the country's Catholic bishops are pushing for a major pay increase for the lowest paid workers. And they're using a famous statement from one of Pope Leo's predecessors – Leo XIII – way back in 1891. Professor Tom Barnes is an economist with the Australian Catholic University. He helped write and present the submission.
Business Mayor
22-05-2025
- General
- Business Mayor
Chilling warning Pope Leo got from Satan about when darkness would engulf the world
An invisible battle between good and evil unfolded at the Vatican in 1884 when Pope Leo XIII received a chilling warning from Satan about the future of humanity. While celebrating Mass on October 13, the pope was walking towards the altar when he suddenly stopped and stood there for several minutes. The congregation reported his face went pale and deeply disturbed, as if he were listening to something no one else could hear. Later, Pope Leo confided to his aide he had heard two voices – one gentle, the other harsh – engaged in a conversation. He realized it was a dialogue between Jesus and Satan. Jesus reportedly granted Satan a 100-year period of increased influence, during which he would be allowed to test humanity and attempt to destroy the Church. Many Catholics interpret this to mean that the 20th century, with its two world wars, genocide, communism, moral collapse and spiritual confusion was when Satan exerted this special influence. The religious group also believes humanity is currently living in the spiritual aftermath of Satan's assault. They point to a global decline in faith, the normalization of abortion, expanding acceptance of euthanasia and the rise of constant digital distraction as evidence. An invisible battle between good and evil unfolded at the Vatican in 1884 when Pope Leo XIII received a chilling warning from Satan about the future of humanity The vision is not officially documented by the Vatican, but it is widely accepted within Catholic tradition. The primary account of Pope Leo XIII's vision comes from anecdotes passed down by those close to him, particularly his private secretary, Monsignor Rinaldo Angeli. Satan allegedly said, 'I can destroy your Church, but I need more time and more power.' Jesus then asked, 'How much time and how much power?' Satan replied, 'One hundred years, and greater influence over those who will serve me.' Jesus responded, 'You have the time. You will have the power. Do with them what you will.' Deeply shaken by the vision, Pope Leo XIII composed the Prayer to St Michael the Archangel, instructing it to be recited after every Mass. The prayer calls on St Michael to protect the faithful 'against the wickedness and snares of the devil.' According to the account, the pope heard two voices, one harsh and one gentle, believed to be a conversation between Satan and Jesus. Satan asked for time and power to destroy the Church Many Catholics and theologians believe that the 100 years following Pope Leo XIII's vision represented a period during which Satan worked to undermine the Church. Just 33 years later, in 1917, the Virgin Mary, known as Our Lady of Fatima, reportedly appeared to three shepherd children in Portugal, delivering urgent warnings about the future of humanity if it did not repent. Her message foretold wars, persecution of Christians, moral decay and the rise of Communism, which would bring great suffering to the Church. Notably, she is said to have warned, 'Russia will spread her errors throughout the world.' The Russian Revolution erupted just months after the final Fatima apparition in 1917, leading to the fall of the Russian Empire and the rise of the Soviet Union, a state founded on atheistic Communist principles. Many theologians see the timing as deeply symbolic: 33 years is the age at which Christ was crucified, suggesting the Fatima apparitions were not coincidental but marked a pivotal moment in spiritual history. Some believe 1917 marked the beginning of Satan's 100-year reign, aligning with the Fatima messages that warned of an unprecedented spiritual battle and global upheaval. Just 33 years later, in 1917, the Virgin Mary, known as Our Lady of Fatima, reportedly appeared to three shepherd children in Portugal, delivering urgent warnings about the future of humanity if it did not repent. L-R: Lucia dos Santos, Francisco Marto and Jacinta Marto This period also saw the outbreak of the First World War, which claimed over 16million lives. The Second World War followed, with an estimated death toll of up to 85million people, including more than six million Jews killed in the Holocaust. These conflicts shattered the Christian moral foundations of many societies and accelerated the spread of atheistic ideologies like Communism and Nazism. By the 1960s, the sexual revolution further reshaped global culture, leading to widespread redefinitions of sexuality, marriage and the family unit. The normalization of contraception and abortion began to take root in the latter half of the 20th century, with the landmark Roe v. Wade decision legalizing abortion in 1973. The Catholic Church teaches that both contraception and abortion are gravely immoral, with contraception considered intrinsically evil, regardless of intent, and abortion viewed as a serious sin against the sanctity of life. World War II (1939–1945) followed, with an estimated death toll of up to 85 million people, including more than six million Jews killed in the Holocaust During the 1960s and 1970s, the divorce rate surged, which many believe was driven by the sexual revolution. Once heavily stigmatized by the Church, divorce became increasingly normalized. At the same time, television entered households on a massive scale, introducing secular ideologies that often conflicted with traditional Christian values, emphasizing individualism, relativism, and humanism. In the 1990s, the rise of the Internet drastically changed society. While it expanded access to information, it also began to erode attention spans and deepen reliance on digital interaction over real-world relationships. Theologians argue that these cultural shifts reflect a broader diabolical strategy to weaken humanity's spiritual foundation. By the time the iPhone launched in 2007, constant connectivity became the norm, accelerating the rise of social media and contributing to a noticeable decline in religious observance. Data showed that US church attendance fell below 40 percent for the first time on record. Simultaneously, mental health issues soared. Roughly one in five Americans now report struggles with conditions like anxiety and depression, further highlighting a culture of disconnection and unrest. Many spiritual thinkers note that modern society has formed new idols, celebrities, influencers, and internet personalities, who shape public opinion more than faith leaders or moral traditions. And the damage hasn't been limited to the outside world. From the 1980s through the 2000s, the Church itself was rocked by a series of sexual abuse scandals, many involving children, deeply shaking the faith of millions and severely damaging the Church's credibility. Internal debates have also intensified within the Vatican, particularly around complex issues such as marriage, divorce, sexuality, and the roles of women and LGBTQ individuals in the Church, further revealing divisions and confusion within the Body of Christ.
Yahoo
21-05-2025
- Politics
- Yahoo
Pope Leo's Childhood Home Faces Eminent Domain as He Relocates to a More Eminent Domain
"Every man has by nature the right to possess property as his own," wrote Pope Leo XIII, in his famous 1891 encyclical Rerum Novarum, laying down the basics of Catholic social teaching. The plans of contemporary socialists to seize private property, Leo XIII denounced as "emphatically unjust, for they would rob the lawful possessor, distort the functions of the State, and create utter confusion in the community." The last Pope Leo's defense of private property adds no small amount of irony to the small Chicago suburb of Dolton, Illinois' plan to honor the new American-born Pope Leo XIV by seizing his childhood home from its private owners. Yesterday, Chicago-area media reported that Dolton officials plan to use eminent domain to take the home where Leo XIV, formerly Robert Francis Prevost, was raised from its current private owners to create a publicly accessible historic site. At present, the owners are auctioning off the small, 1949-built home for a reserve price of $250,000. In a Tuesday letter to the auction house running the sale, Dolton attorney Burton Odelson cautioned buyers against purchasing the house. "Please inform any prospective buyers that their 'purchase' may only be temporary since the Village intends to begin the eminent domain process very shortly," reads Odelson's letter, per NBC Chicago. Odelson told Chicago's ABC7 that the village had initially tried to voluntarily purchase the home but had snagged on the sale price. "We've tried to negotiate with the owner. [He] wants too much money, so we will either negotiate with the auction house or, as the letter stated that I sent to the auction house, we will take it through eminent domain, which is our right as a village," Odelson said. One wonders how outrageous the owners' offered sale price was given its current auction price of $250,000. The fact that the home was once lived in by the current pope surely doesn't enable the owners to command that much of a sale premium on what is undeniably a quite modest dwelling. While a papal museum is certainly a lovely idea for the property, there's no reason the village can't pursue a voluntary sale. That would seem to be more in line with Leo XIII's defense of private property. It would also seem to be more in line with the current Leo XIV's view of the Church as an institution characterized by voluntarism and love. "The Church of Rome presides in charity and its true authority is the charity of Christ. It is never a question of capturing others by force, by religious propaganda, or by means of power. Instead, it is always and only a question of loving as Jesus did," said Leo XIV in his first Sunday homily as pope. "[Saint] Peter must shepherd the flock without ever yielding to the temptation to be an autocrat," he added. Autocracy is certainly a powerful temptation. It's one that not even the Village of Dolton seems able to resist. The post Pope Leo's Childhood Home Faces Eminent Domain as He Relocates to a More Eminent Domain appeared first on
