Sarah Mitchell
Catholic Social Teaching (CST) is a set of social principles that guide Catholics in their daily administrative, business, and clinical encounters, as well as in their political, economic, and cultural decisions. The principles are derived from papal, conciliar, and episcopal documents, as well as Scripture and Catholic moral and social teachings. While there is no official canon of principles, several key themes and seven principles have been identified. These principles include the dignity of work, the right to life and human dignity, the option for the poor, and care for creation.
| Characteristics | Values |
|---|---|
| Human dignity | Dignity of the human person |
| Solidarity | Solidarity with the poor and vulnerable |
| Subsidiarity | Right to participate in society |
| Charity | Love and charity |
| Justice | Social and economic justice |
| Peace | Avoidance of war |
| Stewardship of creation | Care for the earth |
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Human dignity
The Catechism of the Catholic Church states that "their equal dignity as persons demands that we strive for fairer and more humane conditions". This means that all people, regardless of religion, culture, nationality, orientation, or economic standing, are due the same respect and rights. Pope Francis, in his 2013 Evangelii Gaudium, states that "respecting human dignity is important in any profession".
The Catholic Church teaches that human dignity is not just an individual concept but is realised in community with others. How society is organised, in terms of economics, politics, law, and policy, has a direct impact on human dignity and the ability of individuals to grow within their community. This includes the right to productive work, decent and fair wages, the right to join trade unions, and the right to private property.
The Church also teaches that human dignity is under threat from a number of sources, including abortion, euthanasia, cloning, embryonic stem cell research, and the death penalty. The intentional targeting of civilians in war or terrorist attacks is also seen as an attack on human dignity.
In summary, the principle of human dignity in Catholic social teaching is the belief that all human life is sacred and that every person is worthy of respect and love. This belief has implications for how society is organised and how individuals are treated, with the ultimate goal of protecting and promoting human dignity.
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Solidarity
At its core, solidarity is about pursuing justice and peace. Pope Paul VI taught that "if you want peace, work for justice". Catholics are called to be peacemakers and to promote peace in a world filled with violence and conflict. This includes working to avoid war and finding peaceful means to prevent and resolve conflicts.
Catholic social teaching also highlights the importance of the dignity of work, with workers having the right to join trade unions, receive a just wage, spend time with their families, and rest. Work is seen as essential to human dignity, and earning a living is viewed as a fundamental aspect of living with dignity.
Interdependence is a key aspect of solidarity, as St. John Paul II noted: "We have to move from our devotion to independence, through an understanding of interdependence, to a commitment to human solidarity." This means recognising that the goods of creation and the products of human industry are meant to serve the good of all.
In summary, solidarity in Catholic social thought calls for pursuing justice and peace, standing with the poor and vulnerable, promoting the dignity of work, and recognising our interdependence as a human family.
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Subsidiarity
The principle of subsidiarity is a cornerstone of Catholic social teaching. It is derived from the Latin word "subsidium", meaning "to provide aid". The concept of subsidiarity was first formally introduced in the encyclical "Rerum Novarum" in 1891 by Pope Leo XIII, although the term "subsidiarity" was not used. It was further developed in Pope Pius XI's encyclical "Quadragesimo Anno" in 1931, and it has since been a key principle in Catholic social doctrine.
In practice, subsidiarity means that higher orders of society, such as governments or powerful businesses, should not interfere with what lower orders can achieve independently. Instead, they should support and facilitate the efforts of these lower orders, stepping in only when necessary. For example, the state government can fund education while parents and schools provide the actual education. This principle also applies to the relationship between the state and the individual, where the state exists to protect the rights of its citizens rather than stifle them.
The Catechism defines subsidiarity as:
> "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."
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Common good
The Catholic Church's social teachings are based on the belief that human life is sacred and that the dignity of the human person is the foundation of a moral vision for society. This belief is the basis of all the principles of Catholic social teaching.
One of the key principles in Catholic social teaching is the "common good". The common good is described as "the sum of those conditions of social life that allow social groups and their individual members relatively thorough and ready access to their own fulfilment". It is a central and unifying principle of social ethics that is intimately bound up with human nature.
The common good is not an end in itself, but it is sought for the benefit of the people who belong to the social community. Civil society exists for the common good, and civil authorities have a responsibility to promote it. This requires a correct understanding of the dignity and rights of the person.
Catholic social teaching promotes the idea that all people have a right and a responsibility to participate in political institutions so that the government can achieve its proper goals. The principle of subsidiarity states that the functions of government should be performed at the lowest possible level, but when needs cannot be adequately met at this level, higher levels of government must intervene.
The economy must serve the people, and all workers have the right to productive work, decent and fair wages, and safe working conditions. They also have the right to organize and join unions. People have a right to economic initiative and private property, but these rights have limits. No one should amass excessive wealth when others lack basic necessities.
Catholic teaching also emphasizes the importance of environmental stewardship. The goods of the earth are gifts from God, intended for the benefit of everyone. We have a responsibility to care for these gifts as stewards, not merely as consumers. This includes protecting the environment for future generations, as intergenerational solidarity is a basic question of justice.
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Consistent ethic of life
The consistent ethic of life is a framework that guides Catholics in their analysis of political questions, rooted in their deepest moral commitments. It is a way of thinking about these questions in the light of faith and has a practical dimension. The consistent ethic of life is an active commitment to protect all human life and promote the dignity of all. It is a complex and demanding tradition that joins the humanity of the unborn infant and the humanity of the hungry. It calls for positive legal action to prevent the killing of the unborn or the aged.
The consistent ethic of life was introduced by Cardinal Bernardin in 1983. He described it as an "attitude or an atmosphere" in society that prizes human life in every situation, first and foremost. It is a perspective that respects life and never cheapens or dismisses the priority of life. The consistent ethic urges Catholics, whenever they face an ethical or moral decision, to favour and promote human life and the good of others.
Cardinal Bernardin also called the consistent ethic a "human solidarity that calls us to abandon no one in need, whether citizen or immigrant". Lifting children out of poverty is a key element of the consistent ethic of life. It involves standing with and advocating for life-giving material and social support for women and children in need. It also involves making support for low-income children and their families a moral and national priority.
The consistent ethic of life does not equate the problem of taking life (e.g. through abortion and in war) with the problem of promoting human dignity (through humane programs of nutrition, health care, and housing). It is a framework that helps Catholics see the connectedness of their moral concerns, which springs naturally from Catholic social teaching.
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Frequently asked questions
Catholic Social Thought is centred around the inherent dignity of the human person, the belief that human life is sacred, and that all people are made in the image of God. This belief is the foundation of all other Catholic social teaching. Other key principles include:
- The right to life and the duty to protect it
- The right to work and earn a living
- The right to participate in society and community
- The right to religious freedom
- The right to care for and protect the planet
Modern Catholic Social Teaching is said to have originated in 1891 with the encyclical letter, Rerum Novarum. This letter emphasised the importance of private ownership and the need for a just distribution of income and wealth. Since then, Catholic Social Teaching has continued to develop and evolve, with various papal encyclicals and documents adding to the body of teaching.
Catholic Social Thought rejects both collectivist and totally free-market economic approaches, arguing that neither automatically produces social justice. Instead, it advocates for a mixed economy with a strong moral role for the state. The state should intervene to ensure that basic needs are met and that there is a broad distribution of ownership.
In Catholic Social Thought, individuals are seen as both sacred and social, with the capacity for fulfilment and dignity realised in community with others. People have a right and a duty to participate in society, seeking the common good and well-being of all, especially the poor and vulnerable. This includes the right to join trade unions and other intermediary organisations.
