Expanded Information on Catholic Social Thought
Catholic social thought is a rich heritage of wisdom and a living tradition of thought and action that affirms the Church's commitment to work for a just and peaceful society. Concerned about the circumstances in which people live, this tradition expresses how the Church understands society and continuously explores the social demands of the Catholic faith. The vision of society that Catholic social thought seeks to share and actualize in the world is characterized by justice, freedom, compassion and participation for all as the basis to support the dignity and fullest development of the whole person. This tradition develops insights and orientations for ethical action that cultivates and promotes greater social justice.
Catholic social thought in modern times was inaugurated by Pope Leo XIII's Rerum Novarum in 1891, and has evolved to present times with remarkable vitality and creativity exposing the Church's public commitment to engage in dialogue with the changing world about the social questions of each historical period. The Catholic social tradition develops not only through the insights formulated by the Church councils, papal encyclicals, and bishops' documents and letters, but is also fashioned by the contributions and insights of the broader, past and present Catholic community around the world. Catholic thinkers, social activists, theologians and other scholars contribute greatly to enrich this tradition of social thought and action.
The roots of this tradition are found in the Gospel's call to justice and peace, grounded in the life and words of Jesus Christ, inspired by the passion for justice of the Hebrew prophets, shaped by concern for the poor, and lived today by the People of God who seek to make present in the world God's reign of justice and peace. The Catholic social tradition calls all members of the Church and all people of good will to become actively involved in the transformation of the world for the unity and reconciliation of all humankind. This tradition realizes and appreciates the necessity of learning from the insights and expertise of other social bodies that may represent different perspectives from its own. That is why, while it is open to all branches of knowledge that contribute to understand women and men in their structures of social relationships, it challenges the human sciences and the social sciences to appreciate the moral principles, values, and resources that it offers.
The social teaching of the U.S. Catholic Bishops focuses on*:
1. The Life and Dignity of the Human Person
All persons possess intrinsic value simply from the mere fact that they exist as beings having a divine origin. All humans possess moral inviolability such that they ought never be exploited or treated simply as means to ulterior ends or goals. The dignity of human beings means that women and men have inalienable rights that must be respected and sustained. The test of every institution or policy is whether it enhances or threatens human life and human dignity.
2. Call to Family, Community and Participation
There is an essential unity among all human persons such that the common good takes priority over individual, self-serving goals. The community is the space and location where the dignity and rights of the human person are fostered. A challenge to the often exalted individualism of society must be made by an emphasis on the contributions that the family makes in meeting the demands of social justice, by working for the common good, by promoting the right of people to participate in society, and by seeking together a shared future for all. The common good entails an environment of peace and security, protected by the public authority to ensure a just order.
3. Rights and Responsibilities
In the Catholic social vision, each person has basic rights and responsibilities that flow from our God-given dignity regardless of any social or political structures. Therefore, every person has a fundamental right to life and a right to those things required for human decency. These rights include the rights to freedom of conscience and worship; to raise a family; to immigrate; to live without discrimination; and to have a share of earthly goods sufficient for oneself and one's family, including adequate food, clothing, housing, health care, education, employment, and a safe environment. Corresponding to these rights are duties and responsibilities to one another, to our families, and to the larger society: to respect the rights of others and to work for the common good.
4. Option for the Poor and the Vulnerable
The needs and interests of the poor, marginalized and dispossessed among us have a moral priority deriving from the essential unity of all humankind. In a world characterized by growing prosperity for some and pervasive poverty for others, Catholic teaching proclaims that a basic moral test is how our most vulnerable members are faring. In a society marred by deepening divisions between rich and poor, our tradition recalls the story of the Last Judgment (Mt 25:31-46) and instructs us to put the needs of the poor and vulnerable first. This is an imperative for humans and for Christians, just as it is working for peace and social justice.
5. The Dignity of Work and the Rights of Workers
In a marketplace where too often the quarterly bottom line takes precedence over the rights of workers, we believe that the economy must serve people, not the other way around. Work is more than a way to make a living; it is a form of continuing participation in God's creation. If the dignity of work is to be protected, then the basic rights of workers must be respected–the right to productive work, to decent and fair wages, to organize and join unions, to private property, and to economic initiative. Respecting these rights promotes an economy that protects human life, defends human rights, and advances the well-being of all.
6. Solidarity
Our culture is tempted to turn inward, becoming indifferent and sometimes isolationist in the face of international responsibilities. Catholic social teaching proclaims that we are our brothers' and sisters' keepers, wherever they live. We are one human family, whatever our national, racial, ethnic, economic, and ideological differences. Violent conflict and the denial of dignity and rights to people anywhere on the globe diminishes each of us. Learning to practice the virtue of solidarity means learning that “loving our neighbor” has global dimensions in an interdependent world.
7. Care for God's Creation
On a planet conflicted over environmental issues, the Catholic tradition insists that we show our respect for the Creator by our stewardship of creation. Care for the earth is not just an Earth Day slogan, it is a requirement of our faith. We are called to protect people and the planet, living our faith in relationship with all of God's creation. This environmental challenge has fundamental moral and ethical dimensions that cannot be ignored.
* To read more about the major principles and themes of Catholic Social Teaching, please see Selected Readings on this Web site.