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The Beatitudes are the teachings of Jesus in the Sermon on the Mount (Matthew 5:1-10). Jesus teaches us that if we live according to the Beatitudes, we will live a happy Christian life. The Beatitudes do not provide specific directions on how we should live our lives, as the Ten Commandments do. Rather, they inspire us to adopt a certain mindset or vision for our lives, namely, the vision of Jesus Christ. The Beatitudes challenge us to be people of virtue. Virtue is a firm attitude, mindset, or disposition to do good. For the virtuous person, doing good is a habit. Through the Beatitudes, Jesus calls us to change our vision and learn that in order to be happy (blessed), we must be peace-loving, merciful, clean of heart, and meek.

Living the Beatitudes is a lifelong task because the Beatitudes turn upside down the values of the world. The world sets up the rich to be first; Jesus puts the poor on top of the world. The world tells us to seek happiness at all costs; Jesus saw happiness in mourning. The world values power over others; Jesus praised the meek. The world encourages self-fulfillment; Jesus told us to work for justice. The world says that the merciless succeed; Jesus proclaimed blessed the merciful. The world announces, Go for the gold!; Jesus taught us to keep our hearts pure. The world honors the winners of wars; Jesus celebrated peacemakers. The world sees the persecuted as losers; Jesus declared them the winners.

So what are some ways that we can develop the Beatitudes in our own lives? First, we can rest assured that the Holy Spirit is already at work within us, drawing us toward God and inspiring our desire to be a Beatitudes-type of person. Second, like anything we hope to develop in ourselves, we must be open, learn, and study. Pay attention to the people you know who model a particular beatitude. Think of ways you can model their behavior in your own life. Finally, talk with God in prayer. Ask him to help you out and to teach you how to develop the Beatitudes in your mind, heart, and actions.

I’ve always admired Bob. When he sees people treated unfairly at work, he speaks up. Recognizing an unjust policy, he works to reform it. Yet Bob’s behavior is rare. Most people live with what Thoreau called “quiet desperation” (1999).They either complain in the hallways and do nothing or ignore the issue as long as it doesn’t affect them personally.What makes the difference? Moral courage—the ability to confront abuse and injustice, risking our own well-being to affirm our deepest values and the rights of others.

Moral courage involves compassion, concern for the lives of others. In their study of people who rescued Jews during the Holocaust, Fagin-Jones and Midlarsky (2007) found that the rescuers were more than three standard deviations above bystanders in empathic concern, social responsibility, and altruistic moral reasoning. But research has also shown that concern for others can be undermined by an atmosphere of chronic stress. People can become too busy, too rushed, too overwhelmed, to care (Darley & Batson, 1973). Have you ever found yourself too busy with demands and deadlines to respond to the needs of someone you know?

Yet research has shown that people with moral courage have greater self-efficacy, which contributes to greater emotional and physical health (Bandura, 1997, 1999). And acts of moral courage can produce a ripple effect, transforming the people and conditions around us. Haidt (2000) has found that the elevation we experience when witnessing acts of moral courage makes us want to help others and become better people ourselves.

One could point to at least three influences of Australian culture on the ecumenical movement. Firstly, Australians are very often fairly pragmatic and easy-going. They do not appreciate public conflict or lack of harmony over matters they consider fairly private or "no-one else’s business". Very often they include among these matters a person’s spirituality or religious beliefs. This means that they have an automatic sympathy for the ecumenical movement because it serves to facilitate the points of intersection between members of different churches on civic occasions or on occasions of communal social response. Governments at all levels have rejoiced in the churches becoming ecumenically engaged because it has made it possible to have ecumenical services on civic occasions. Communities have been glad that at times of communal celebration or grief the churches have been able to serve them together. For many, theological, doctrinal, liturgical, and spiritual differences pale into insignificance in comparison with the massive gain for society of churches working together and being able to collaborate. There is almost a pressure on churches to be ecumenical in Australian society for the sake of social harmony.

In a market where demand exceeds supply, employees are examining their workplace options. Christchurch based human resource consultants Brannigans have observed an overwhelming trend of professionals undertaking Executive Coaching, reassessing their key drivers and examining their career options. This is resulting in them not only switching workplaces but often a complete career change. Sally Wynn-Williams partner at Brannigans HR consultancy says that employees are grasping opportunities to take their skillset into a completely different industry that they may not have considered before. "The earthquakes have given people a chance to reflect on their career.

Recently one of Brannigans Executive Coaches met with a civil engineer who was really unhappy with his work/life situation. Through self discovery they found that his main drivers were influence and meaning, and his values were to help others develop. As a child he'd always envisaged himself as a teacher but his father (who himself was a teacher talked him out of it) through discussion with his employer and because huge shortage of engineers at the time they decided they would create him a new opportunity to become training and development manager.

Recruiters are also seeing a shift in the businesses operating in the region. Attracted by the areas growth, many Auckland and Wellington firms are setting up offices in Christchurch, particularly in the professional services and construction sectors. Staff are increasingly being relocated to Christchurch, which is an appealing option for those people who want to be part of the city's exciting transformation. "Moving to Christchurch is all about a lifestyle change and the unique opportunity to be on the ground here while our city is being rebuilt." said McNab. "People are now willing to make the move to Canterbury whereas 18 months ago it was literally impossible. They're seeing Christchurch as a positive lifestyle choice - and an easy and exciting place to live," said Wynn- Williams.

PRINCETON, NJ -- At a time when Americans' ratings of the country and of the nation's economy are near record lows, the percentage of U.S. workers feeling "completely satisfied" with their jobs -- now 48% -- is at the high end of the range seen in the past eight years.

Aspects of their jobs that large majorities of workers feel could be better include on-the-job stress (only 27% are completely satisfied), pay (28%), company-sponsored retirement plans (34%), chances for promotion (35%), and health insurance benefits (40%).

Worker satisfaction is refreshingly positive to see amid otherwise gloomy public attitudes about the country. To some extent, this may reflect a heightened appreciation on the part of some workers for having a job at a time when they realize good jobs are hard to come by, and when being out of work is no picnic. (It also reflects the basic reality that dissatisfied workers -- like unhappy spouses -- don't stay put for long, so the percentage of workers who are dissatisfied should never be overly high.)

Catholic Social Teaching touches upon many different aspects of life, from the family to international development, how we think of those who are homeless to how we care for the environment, and from how we shop and consume to the rights of workers and the dignity of work. All the different areas that Catholic Social Teaching touches upon have developed from practical reflection on the realities of modern life in the light of the principles and themes of Catholic Social Teaching.

Themes of Catholic Social Teaching

Fifty years after the beginning of the Second Vatican Council, which helped to strengthen the Church’s mission in the world, it is heartening to realize that Christians, as the People of God in fellowship with him and sojourning among mankind, are committed within history to sharing humanity’s joys and hopes, grief and anguish, [1] as they proclaim the salvation of Christ and promote peace for all. In effect, our times, marked by globalization with its positive and negative aspects, as well as the continuation of violent conflicts and threats of war, demand a new, shared commitment in pursuit of the common good and the development of all men, and of the whole man. It is alarming to see hotbeds of tension and conflict caused by growing instances of inequality between rich and poor, by the prevalence of a selfish and individualistic mindset which also finds expression in an unregulated financial capitalism. In addition to the varied forms of terrorism and international crime, peace is also endangered by those forms of fundamentalism and fanaticism which distort the true nature of religion, which is called to foster fellowship and reconciliation among people. All the same, the many different efforts at peacemaking which abound in our world testify to mankind’s innate vocation to peace. In every person the desire for peace is an essential aspiration which coincides in a certain way with the desire for a full, happy and successful human life. In other words, the desire for peace corresponds to a fundamental moral principle, namely, the duty and right to an integral social and communitarian development, which is part of God’s plan for mankind. Man is made for the peace which is God’s gift. All of this led me to draw inspiration for this Message from the words of Jesus Christ: “Blessed are the peacemakers, for they will be called children of God” (Mt 5:9).

To become authentic peacemakers, it is fundamental to keep in mind our transcendent dimension and to enter into constant dialogue with God, the Father of mercy, whereby we implore the redemption achieved for us by his only-begotten Son. In this way mankind can overcome that progressive dimming and rejection of peace which is sin in all its forms: selfishness and violence, greed and the will to power and dominion, intolerance, hatred and unjust structures. The attainment of peace depends above all on recognizing that we are, in God, one human family. This family is structured, as the Encyclical Pacem in Terris taught, by interpersonal relations and institutions supported and animated by a communitarian “we”, which entails an internal and external moral order in which, in accordance with truth and justice, reciprocal rights and mutual duties are sincerely recognized. Peace is an order enlivened and integrated by love, in such a way that we feel the needs of others as our own, share our goods with others and work throughout the world for greater communion in spiritual values. It is an order achieved in freedom, that is, in a way consistent with the dignity of persons who, by their very nature as rational beings, take responsibility for their own actions.[3]

No one should ignore or underestimate the decisive role of the family, which is the basic cell of society from the demographic, ethical, pedagogical, economic and political standpoints. The family has a natural vocation to promote life: it accompanies individuals as they mature and it encourages mutual growth and enrichment through caring and sharing. The Christian family in particular serves as a seedbed for personal maturation according to the standards of divine love. The family is one of the indispensable social subjects for the achievement of a culture of peace. The rights of parents and their primary role in the education of their children in the area of morality and religion must be safeguarded. It is in the family that peacemakers, tomorrow’s promoters of a culture of life and love, are born and nurtured.[6]