It seems to me that any discussion on Catholic social teaching must begin with three presuppositions or first principles. They are that human beings are created in the image of God, that we are social animals by nature, and that the Triune God is communal.
With those three presuppositions as a point of departure, I will examine seven themes of social teaching in the Catholic tradition. Before commencing, however, defining what is meant by Catholic social teaching may be beneficial.
What Is Meant By Social Teaching
Catholic social teaching is a doctrine that concerns itself with the good of human beings. As such, Catholic social teaching encompasses a broad range of subjects, including human rights, economics, and political policies.
Many of the precepts of Catholic social teaching seek to echo natural law. Therefore, it is not surprising that the foundation on which Catholic social teaching is built can be found in the Ten Commandments and Christ’s perfection of the old law when he calls us to love God with all our heart, soul, and mind and our neighbor as we love ourselves.
Seven principles guide Catholic social teaching regardless of what aspect of life it is involved in.
Life and Dignity of the Human Person
The foundation of the Catholic Church’s social teaching is that life is sacred and that the dignity of the human person is the basis of a moral society.
The belief that life is sacred and that human beings are made in the image of God places the Church in opposition to such practices as abortion, the death penalty, and euthanasia. Additionally, the Catholic Church urges all nations to refrain from engaging in war and attacking civilians during conflict.
Call to Family, Community, and Participation
Human beings are, by nature, social. In turn, this social trait means that we live in a society. As such, humans are involved in politics, economics, and law, all of which directly affect human dignity and the capacity of individuals.
Therefore, the Catholic Church emphasizes the need for institutions such as marriage and family to be supported vigorously.
Furthermore, society should be so structured so as to accentuate the common good, including caring for the poor and vulnerable.
Rights and Responsibilities
It is the teaching of Catholic tradition that human rights are foundational to a society that protects and supports the dignity of all people. For this reason, Catholicism asserts that every person has a fundamental right to life and a right to those things required for human decency.
Balancing the rights of human beings are responsibilities and duties owed to one’s family and the larger society.
Care for the Poor and Vulnerable
A fundamental test of a society’s moral fabric is how the poorest and most vulnerable are treated.
The basis for the Church’s position on the poor and vulnerable is predicated on the words of Christ as they appear in Matthew’s Gospel. “For I was hungry, and you gave me food, I was thirsty, and you gave me drink, a stranger, and you welcomed me, naked, and you clothed me, ill, and you cared for me, in prison, and you visited me.” ‘Then the righteous will answer him and say, ‘Lord, when did we see you hungry and feed you, or thirsty and give you drink? When did we see you a stranger and welcome you, or naked and clothe you? When did we see you ill or in prison and visit you?’ And the king will say to them in reply, ‘Amen, I say to you, whatever you did for one of these least brothers of mine, you did for me.”
Whatever we do to the least (that is, the poor and vulnerable), we do to Christ.
The Dignity of Work and the Rights of Workers
Here Catholic social teaching echoes the Enlightenment view (think Jean-Jacques Rousseau) in arguing that the economy (and government) must serve people, not the other way around.
Additionally, Catholic teaching advocates that society be so organized that it emphasizes subsidiarity. Subsidiarity is the principle that “a community of a higher order should not interfere in the internal life of a community of a lower order, depriving the latter of its functions, but rather should support it in case of need and help to coordinate its activity with the activities of the rest of society, always with a view to the common good.” (Catechism of the Catholic Church, Paragraph 1883). Said differently, societal issues ought to be adjudicated by the local or least centralized competent authority.
Because work is participating in God’s creation, workers ought to be afforded dignity and protection. This philosophy includes the right of employees to productive employment and decent and fair wages. Additionally, workers should be free to organize and join unions.
Solidarity
In a sense, solidarity is an extension of God’s command to love our neighbor. Whatever national, racial, ethnic, economic, and ideological differences exist, we are all made in God’s image.
The foundation of solidarity is the pursuit of justice and peace. Pope Paul VI thought the virtues of justice and peace were closely connected, teaching that if we want peace, we must work for justice.
Care for God’s Creation
We are, of course, only part of God’s creation. However, we are called upon to have dominion over the other animals we share the planet with. (Genesis 1:26). Within the context of the Bible, dominion involves a benevolent ruling over or caring for (not plundering or exploiting) what God has created.
Conclusion
Rooted in Scripture and formed in tradition, Catholic social teaching is a doctrine of the Church that promotes the sanctity and dignity of all life. In so doing, the Catholic Church has promulgated seven fundamental principles.
In this work, I have sought to provide an introduction to each of the tenets of Catholic social teaching.
Ad-Free & Subscriber Log-In