THE SOCIAL TEACHINGS OF THE CATHOLIC

CHURCH

Prepared by:Sem. R-Jay T. CunananLa Salette Associates

1. WHAT IS MEANT BY CATHOLIC SOCIAL TEACHING?

There is a broad and a narrow understanding to the expression Catholic social teaching. Viewed one way, Catholic socialteaching (hereafter CST) encompasses all the ideas and theories that have developed over the entire history of the Church on matters of social life. More commonly, as the term has come to be understood, CST refers to a limited body of literature written in the modern era that is a response of papal and episcopal teachers to the various political, economic and social issues of ourtime. Even this more narrow understanding, however, is not neatly defined.

THE MEANING OF THE PARABLE OF GOOD SAMARITAN The dignity of the individual and the demands

of justice require, particularly today, that economic choices do not cause disparities in wealth to increase in an excessive and morally unacceptable manner. Charity in Truth (Caritas in Veritate. . . ), #32

Human persons are willed by God; they are imprinted with God's image. Their dignity does not come from the work they do, but from the persons they are. On the Hundredth Year (Centesimus annus. . . ), #11

CATHOLIC SOCIAL TEACHING

Catholic social teaching (CST) is deeply rooted in the Catholic tradition. Pope John Paul II wrote, “The Church’s social teaching finds its source in Sacred Scripture, beginning with the Book of Genesis and especially in the Gospel and the writings of the Apostles. From the beginning, it was part of the Church’s teaching… [It was] developed by the teaching of the Popes on the modern “social question,” beginning with the Encyclical Rerum Novarum.”

Catholic social teaching is social. Pope Benedict XVI wrote, “No man is an island, entire of itself. Our lives are involved with one another, through innumerable interactions they are linked together. No one lives alone. No one sins alone. No one is saved alone. The lives of others continually spill over into mine: in what I think, say, do and achieve. And conversely, my life spills over into that of others: for better and for worse.”

SOCIAL JUSTICE AND CHARITABLE WORKS

Catholic social teaching isn’t only about dropping your spare change into a bucket at Christmas. Jesus calls us to a radically different kind of discipleship—a life that is daily marked by care and concern for the poor and for one another.In his gospel, the evangelist Mark tells this story.[Jesus] sat down opposite the treasury and observed how the crowd put money into the treasury.Many rich people put in large sums. A poor widow also came and put in two small coins worth a few cents.Calling his disciples to himself, he said to them, “Amen, I say to you, this poor widow put in more than all the other contributors to the treasury. For they have all contributed from their surplus wealth, but she, from her poverty, has contributed all she had, her whole livelihood.”

THE TWO FEET OF LOVE IN ACTIONCharitable works and social justice have been called the two feet of Catholic social teaching. Charitable works meets the immediate needs of persons and families. It treats the symptoms of social problems. Charitable works calls forth a generous response from individuals and responds to particular situations.Social justice changes social structures that attack human dignity, oppress people, and contribute to poverty. It focuses on the rights of people, addresses underlying social causes, and works for long term social change. Pope Benedict XVI expresses it in this way, “The church cannot neglect the service of charity anymore than she can neglect the sacraments and the word. Charity must animate the entire lives of the lay faithful and therefore also their political activity, lived as ‘social charity.’”

The infographics above shows the different dimensions of life we can apply our Catholic Social Teaching to. The principles of our Catholic Social Teaching are as follows:

1. Principle of the Dignity of the Human Person – Every human person is of infinite dignity. All of society must be directed towards the well-being of the human person.

2. Principle of Association – Human persons are meant to be in community and have a right to freely associate with one another to achieve the common good.

3. Principle of Subsidiarity – No higher-level body should take over what a lower-level body can do for itself, so that people can develop and flourish.

4. Principle of Participation – All human persons have right and duty to take action in what determines their well-being and future.

5. Principle of the Common Good – We must seek the good of the broader community – that is, each person, every person and the whole person – and not just our own interests.

6. Principle of the Universal Destination of Goods – God intended for all the world’s resources to be enjoyed by everyone, and not just a few people. We should have a preferential option for the poor and see to it that the most vulnerable have what they need.

7. Principle of Solidarity– Every human person is deeply connected to every other person. We are called to stand together as one human family.

8. Principle of the Dignity of Human Work – The human person’s intrinsic dignity means that human work is holy as well. Moreover, everyone should have working conditions worthy of the children of God.

9. Principle of the Dignity of Creation – Creation is holy because this is the place where we relate to God. We are the earth’s stewards, helping to bring the world towards salvation.

10. Principle of the Promotion of Peace – We have a duty to seek true and lasting peace, which implies right relationships all round – with God, self, others and all creation.

OUR VALUES: CATHOLIC SOCIAL TEACHING

DIGNITY OF THE HUMAN PERSON

Every human being is created in the image and likeness of God and therefore has inherent dignity. No human being should have their dignity or freedom compromised.

The dignity of every person, independent of ethnicity, creed, gender, sexuality, age or ability, is the foundation of CST.

THE COMMON GOOD Every person should have

sufficient access to the goods and resources of society so that they can completely and easily live fulfilling lives. The rights of the individual to personal possessions and community resources must be balanced with the needs of the disadvantaged and dispossessed. The common good is reached when we work together to improve the wellbeing of people in our society and the wider world.

SUBSIDIARITY AND PARTICIPATION

All people have the right to participate in decisions that affect their lives. Subsidiarity requires that decisions are made by the people closest and most affected by the issues and concerns of the community.

SOLIDARITY Everyone belongs to one human

family, regardless of their national, religious, ethnic, economic, political and ideological differences. Everyone has an obligation to promote the rights and development of all peoples across communities, nations, and the world, irrespective of national boundaries.

We are called by the principle of solidarity to take the parable of the Good Samaritan to heart (Luke 10:29-37), and to express this understanding in how we live and interact with others.

PREFERENTIAL OPTION FOR THE POOR

Caring for the poor is everyone’s responsibility. Preferential care should be shown to poor and vulnerable people, whose needs and rights are given special attention in God’s eyes.

Jesus taught that God asks each of us what we are doing to help the poor and needy: “Amen, I say to you, whatever you did for one of these least brothers of mine, you did for me” (Matthew 25:40).

ECONOMIC JUSTICE Economic life is not

meant solely for profit, but rather in service of the entire human community. Everyone capable should be involved in economic activity and should be able to draw from work, the means for providing for themselves and their family.

STEWARDSHIP OF CREATION

We must all respect, care for and share the resources of the earth, which are vital for the common good of people. Care for animals and the environment is a common and universal duty, and ecological problems call for a change of mentality and the adoption of new lifestyles.

PROMOTION OF PEACE All Peace requires

respect for and the development of human life, which in turn involves the safeguarding of the goods, dignity and freedom of people. Peace is the fruit of justice and is dependent upon right order among human beings.

SOCIAL DOCTRINE, EVANGELIZATION AND HUMAN PROMOTION The Church's social doctrine is an

integral part of her evangelizing ministry. Nothing that concerns the community of men and women — situations and problems regarding justice, freedom, development, relations between peoples, peace — is foreign to evangelization, and evangelization would be incomplete if it did not take into account the mutual demands continually made by the Gospel and by the concrete, personal and social life of man[85].