How Has Papal Personalism Changed the Way Humans View Their Life - Essay Example

Part I The Catholic Church teachings on the birth control prohibition The Catholic Church considers life for the human being to be a right and sacred, thus any attack against it such as the destruction of human embryos for research and abortion are unacceptable. The church traditional stance has remained prohibiting the use of birth control as it separates the uniting act and procreation in conjunction with rhythmic methods (Keenan & James, P. 129). For instance, Pope Paul VI’s encyclical Humanae Vitae teachings had different approaches to the uses of birth control methods that slightly contradict the Pius XI Casti Connubii’s teachings. Nevertheless, the church teachings on the prohibition of birth control have served as a turning point for the church position in human approach to life and fulfillment of procreative marital act. Part II Theological and cultural reactions to Paul VI’s Humanae Vitae The Humane Vitae Encyclical teachings focused the meaning and sexual, social order aspect of human consciences form and human life. As the Humane Vitae regained momentum, the shift of regaining or locating both the theological, cultural, moral truth began shaping up (Keenan & James, P. 127). For instance, there is much conviction between those who listened to testimonies forms the married couples and seminal experience. For example, Fuchs acknowledged that confronting reality by moral truth can only be achieved by the informed conscience discernment. Similarly, Paul II teaching provided a greater change understanding in which the process of determining them oral rights and truthiness could be reviewed by both the theologians and the people (McCarthy, P. 214). Part III The changes brought by John Paul II’s “theology of the body.” John Paul II theology of the body teaching not only played a significant role in the Catholic Church, but also in the perception of American culture on sexuality. Paul II based his theology analyzing the bodily dimensions in a more biblical revelation that expressed a new footnotes and introduction of the human body-spirit relationship. The Pope uncovered realistically in his theology of the body, the relationship that exists between the real parenthood, marriage, celibacy and sexuality focusing more on the need of connecting the redemption of the body to that of Sacramentality of Marriage (Keenan & James, P. 129). Part IV John Paul II life issue sex expansion to opposition to capital punishment and torture The social justice and politics in relation to the death penalty and torture had been one of the crucial parts of Pope Paul II Evangelium Vitae. Thus, the Pope’s teaching extended the opposition to the death penalty and torture to a certain limit that protects life as well as acting in a self-defense manner that protected the society against aggression (Pontifical Council, P.67). Paul insisted on social solidarity, and justice for the political organization in protecting life as a sacred and any attack on it was unacceptable. In contrast, peace and the need to protect the people’s rights was one of the stimulating factors that made Paul II to extend the opposition of capital punishment and torture laws. According to his teachings, force was only to be applied as a last resort to protect the people’s rights and peace (Benestad, P. 203). Similarly, the Protestant and the Orthodox churches comply with the Popes extension of the life issues with capital punishment and torture as an opposition to God’s love and social justice. Part V Ways in which life issues create a counter cultural identity for American Catholics The Catholic natural laws and social teachings thinking has created a counter cultural identity to the American Catholic as it has served a greater impacts and influence among the American cultures and other religions. For instance, the American Catholic has found a voting attachment in which the American people handle or solve out life issues through their ideology or abstract commitments (McCarthy & David Matzko, P. 258). Thus, the choice of the Catholic Church to capitalize on a moral direction position rather than valuing the concept of economic advantage and selfish interest has created a more primordial identity for the American Catholic. Name Class Professor Date Introduction Personalism papal influence within the Catholic social expression is a complex and proactive philosophical and social thought or movement that tries to explain the human or individual values as an essential element of meaning to reality. Not only does the personalism focuses on the material development, but also the spiritual aspect of human beings with the uniqueness in the nature and God (McCarthy & Matzko). In relation to the papal expression of personality, all aspects of human reality through meaning and social life has been expressed in various ways directing how human beings should relate to each other in a social and ethical way. For instance, the modern papal expression advocates for the values and meaning for all human beings to practice love; social justice, human rights and freedoms as well as practicing acceptable ethical norms and common good. The papal expressions has influenced the approach to life for the human being to be a right and sacred and needs to be accompanied by love, solidarity and other ethical values that make it valuable. are unacceptable. However, the Papal personalism expression on various social issues and problems has been dynamically changing within the church from Pius XI to Paul VI to John Paul II depending on various reasons and approaches to their teachings. Nevertheless, the papal expressions on the social issues have served as a turning point for the church position in human approach to life and fulfillment of human reality social theories (McCarthy & Matzko, 137). However, though the Pope’s personalism expressions may differ, the theme, symbol and values share a great similarity. For instance, Pope Pius XI teachings insisted on the conjugal act that possesses a secondary purpose beyond procreation. In this regard, Pius XI Casti Connubii’s teachings considered sex as being mutual and love cultivating for the two partners. However, Pius XI reiterated birth control sex as an offensive act against the will of God and nature (Human Genesis). Pope Pius approach on the contraceptive through St. Augustine, a respected Doctor of the Church and Bishop of the Hippo as unlawful and shameful. For instance, the Pope supported his teachings by referring to Bible passage (Genesis 38:8-10) where God killed Onan for a contraceptive violation act. In addition, the influence of the Papal expression has influence the way social issues should be dealt with such as maternal labor pain by directing to seek strength and grace from God rather terminating life. In contrast, Pope Paul VI reaffirmed the Papal expression Orthodox birth control ethics teachings in his Humanae Vitae encyclical letter. The Pope reiterated on the church constant stance viewing the approach of contraceptive use as an intrinsically wrong act. Based on the Pope Paul VI arguments, birth control deliberately violates the God’s natural law to build the human race. In addition, the Pope’s teachings considered the act of sex to be purposed for procreation while its loving environment was a perfect setting that was Godly designed to nurture children (McCarthy & Matzko, 91). Broad analysis and evaluation of each Pope’s teaching as a single and combined papal style, a particular papal style influences the Papal expression teaching’s through interpretation of ethical, theological codes and commission report. In addition, papal style influence teaching perception on the interpretation, acceptance and rejection of the commission policies and guideline that direct the people to adjust to the church attitude according to time, moral value, and change (Benestad & Brian, 137). The Humane Vitae Encyclical teachings focused the meaning and sexual, social order aspect of human consciences form and human life. However, the Pope concept of the moral truth that is incorporated by magisterium in the long-term held norms regained a different perception and reaction. For this reason, as the Humane Vitae regained momentum, the shift of regaining or locating both the theological and cultural, moral truth began shaping up (Keenan & James, 127). For example, Fuchs acknowledged that confronting reality by moral truth can only be achieved by the informed conscience discernment. Further analysis reveals that, the theological and cultural reactions through the Papal expressions are directed to the description of moral reality in relation to assumed responsibility rather than following the law. There is development of positivism hindrance of moral, theological research and the whole process of life affecting the way the society or the community viewed their norms and the moral truthiness in it (Pontifical Council, 132). From a different perspective, Pauls encyclical teachings provided a greater contribution to the creation of the "cafeteria Catholic" stereotype by changing the scope in which the Papal expression leadership could change the perception locus of moral competence. Similarly, Paul II teaching provided a greater change understanding in which the process of determining the moral rights and truthiness could be reviewed by both the theologians and the people. In addition, Paul II teaching produced a greater landmark or a turning point in which the moral theologians could provide judgment for maintaining the church laity’s confidence and guidance (Keenan & James, 121). John Paul II theology of the body teaching not only played a significant role in the Papal expression, but also in the perception of culture on sexuality. For instance, Paul II based his theology analyzing the bodily dimensions in a more biblical revelation that expressed a new footnotes and introduction of the human body-spirit relationship (Keenan & James, 129). The Pope uncovered realistically in his theology of the body, the relationship that exist between the real parenthood, marriage, celibacy and sexuality focusing more on the need of connecting the redemption of the body to that of Sacramentality of Marriage. The moral sexuality culture in the modern world has been greatly been influenced by the Papal expressions due to an indicative of increased divorce rate, infidelity, AIDS and abortion began changing shape. The Papal approach on the responsible parenthood behavior and virtues of the body changed the American sex cultural outlook and views incorporating the language of the body as a gift, love, and conjugal chastity. In contrast, the church’s attitude and self-perception also changed reviewing the redemption of the body and sacramental marriage in a more biblical revelation (Benestad & Brian, 326). The social justice and politics in relation to the death penalty and torture had been one of the crucial parts of the Papal personalism influence such as the Pope Paul II Evangelium Vitae expressions. Thus, the Papal expression has extended the opposition or influence to the death penalty and torture to a certain limit that protects life as well as acting in a self-defense manner that protected the society against aggression. In simple terms, Papal expression has advocated for capital punishment and torture avoidance by all means unless it was only meant to defend and protect the society (Keenan & James, 127). For example, Papal teaching has insisted on social solidarity, and justice for the political organization in protecting life as a sacred and any attack on it was unacceptable. According to St. Augustine moral norms and teaching, Catholicism identity is created when the Catholic followers can exercise all individual and structural dimensions. In simple terms, the ability of the Papal expression to honor solidarity, social justice, a common good and charity for all human beings remains recognized. The papal leadership has influenced political organization and structure as an identity to the Catholic Church (Benestad & Brian, 316). For instance, the Catholic teaching that connects morality and politic as a religious duty of promoting a common right, freedom of choice and prudential judgment has created a greater impact for a countercultural identity. Similarly, the Papal teachings on moral issues and oppositions to any laws that violates human rights, peace, common good or attack the human life such as euthanasia, birth control, family and freedom has given the American Catholic a form of cultural identity. Conclusion The personalism in relation to the Catholic Church papal expressions on social issues is complex philosophical topic with multiple influences that can only be achieved through collective bargains. The Papal expressions has served as a point of reference or turning point in relation to solving social issues in reality such as love, solidarity, common good as well as marital act. In addition, the papal expression has change or influence the social norms and culture in which be relate to each other on social issues and political aspects. Therefore, papal personalism has change the way human beings view all as aspects of human life in reality, social and ethical manner. Work cited Benestad, J. Brian. Church, State, and Society: An Introduction to Catholic Social Doctrine. Washington, DC: Catholic University of America Press, 2011. ISBN: 0813218012, ISBN: 978-0813218014. Keenan, James F. A History of Catholic Moral Theology in the Twentieth Century. New York: Continuum, 2010. ISBN: 0826429297, ISBN: 978-0826429292. McCarthy, David Matzko. The Heart of Catholic Social Teaching: Its Origin and Contemporary Significance. Waco, TX: Brazos Press, 2009. ISBN: 158743248X, ISBN: 978-1587432484. Pontifical Council for Justice and Peace.Compendium of the Social Doctrine of the Church. Washington, DC: USCCB Communications, 2005. ISBN: 1574556924, ISBN: 978-1574556926. 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