THE ENCOUNTERING JESUS SERIES

ave maria press

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 It wasn't lo\} after Cardinal Jorge Mario Bergoglio, S.J., of
Argentina was announced as Pope Francisin 2013 that the
media began to take note of his lifestyle of simplicity. The
press discovered that in Buenos Aires, Cardinal Bergoglio
had chosen to live in a small apartment, cook his own meals,
and take public transportation rather than enjoy the con-
veniences and assistance afforded to him as cardinal. He
continued this modest lifestyle as pope. Rather than live in
the grand papal apartments at the Vatican, he opted to live
in a modest suite in a Vatican guesthouse.
But the pope’s interest in humility and a spirit of poverty
extended beyond his own daily life. True to the example of his
namesake, St. Francis of Assisi, a saint known for his radical
poverty and love for the poor, Pope Francis turned his own,
and the world’s, attention to the plight of the poor and suffer-
ing. In one of his first public addresses, Pope Francis spoke
about the need for Christians to “dedicate themselves to help-
ing the sick, orphans, the homeless, and all the marginalized,
.. ) 4 ust” H In a break with tradition, Pope Francis has washed the feet of
thus str ving to make society more humane and more just.” He non-priests—inmates, the disabled, and the elderly—on Holy
also said the Church needs to address those who suffer from ~ Thursdays since his election as pope in 2013.
spiritual poverty, those for whom peace can be achieved only through obedience to the truth.
What was often not noted by the media coverage was the reality that the words and actions of Pope
Francis, though news, were not really new. Indeed, the Catholic Church has a long history of being a voice
for the poor, even among the papacy. For example, during his first Holy Week in Rome, Pope Francis
“shocked” the world by washing the feet of inmates at a juvenile detention center on Holy Thursday; and
yet, his predecessor, Pope Benedict XV, visited the same center just six years before. Yes, Pope Francis’s
message that he wants “a poor Church for the poor” is, indeed, newsworthy, but certainly not “new”!

31
 How can you
participate in the Church's
MINISTRY OF SERVICE?

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INTRODUCTION Sometimes the Church is criticized for being

Roots of Catholic
involved in worldly matters. Governments from all
eras, including today, have attempted to narrow the

Social Teaching Church’s influence while directing her to only minister

to her own members. You may have heard of recent
attempts to modify the language in the First Amend-

MAIN IDEA S
The Church is a guide in your pursuit of justice.
ment of the United States Constitution from “free-
dom of religion” to “freedom of worship.” Pause for
The Church’s social teaching is based on the nat- a moment and think about how the two descriptions
ural law. | ’ | differ. Worship is something religious congregations
do at defined times with their own members. Reli-
gion, on the other hand, is practiced at all times among
people within, and outside of, the community of faith.
Regarding the Catholic Church, many believe that this
change in language is an attempt by government to
limit the Church’s ministry to only Catholics, not all
people. This is an impossible demand on the Church.
Because the Church is a sacrament—that is, a sign
of “communion with God and of unity among all”*—
she must be involved in worldly matters. This does
not mean that the Church is a political community.

Do you have a stirring in your heart to work for justice,

but do not know where to begin? Have you ever felt
confused between the right and wrong course of action?
NOTE TAKING
Summarizing Material. Create an outline like
Have you ever wondered which issues in your own per-
the following in your notebook. As you read
sonal life, or the life of society, should take priority?
the text section, use the outline to help you
The Church is your guide in answering these types summarize the material.
of deep questions about how you should live personally . Catholic Social Teaching
and how you should participate in society. The Second A. Definition:
Vatican Council taught that “Christian revelation . . . B. Three Elements of CST

promotes deeper understanding of the laws of social —

living”! Because the Church has received from God

the full Revelation about what it means to be human, II. Natural Law
she has a special authority to speak the truth about the A. Definition:

social relationships that encompass life on earth. You B. Three Characteristics of the Natural Law

can think of the Church as a light and guide in your

life as a social being.
 Instead, the Church is concerned with temporal activ- The Origins of Catholic
ities, in that they are ordered to God, who is the ulti-
mate end for all people. Social Teaching
But the Church’s real concern is not politics, but to Catholic social teaching is deeply rooted in Divine
bring about Salvation of souls. This mission does not Revelation. God has guided his people to justice
separate the Church’s work from the everyday lives of throughout Salvation History and the history of the
people who are not Catholic. And the Church does not Church. And from studying and reflecting upon this
insist that the people she serves become Catholic in history, the Magisterium has formed the Church’s
order to benefit from her ministry. Indeed, the Church social doctrine under the guidance of the Holy Spirit.
teaches that the unique earthly life of all people is the Moral law provides the foundation for the Church’s
very pathway to Salvation. You “work out your salva- social teaching. Moral law accounts for a person’s
tion” (Phil 2:12) in the here and now of this life. It is duties and essential rights. Interestingly, much of the
the Church who gives the daily activities of individuals Church’s social teaching can be known and understood
and society a deeper meaning, without special revelation from God. Natural law is
A Catholic who brings the presence of Christ to his that which is written into the very nature of humanity
or her daily life contributes to the better ordering of and established by reason so that all men and women
human society and to the building of God’s Kingdom. can come to know it without any special external rev-
However, it is important to note that even with all the elation, though natural law ultimately comes from
good that you and others contribute to the world, even God. Natural law allows people to know what is true.
the best human societies are not, and will never be, per- Even across a variety of cultures, the natural law is
fect. Because of sin, human societies will always carry both universally accessible and binding in its laws and
elements of injustice. The Church responds to this real- authority.
ity by engaging with the world, with the goal of bringing Quoting St. Thomas Aquinas, St. John Paul II
Christ’s love and mercy to those most in need of it. defined natural law as “the light of understanding
The Church’s encounter with human societies infused in us by God, whereby we understand what
over the centuries has formed the basis for her social must be done and what must be avoided. God gave
doctrine. With the ultimate aim of leading people this light and this law to man at creation.”
to Heaven, the Church provides for all of humanity
instructions on how to approach and act within the
Catholic social teaching The Church’s social doctrine,
society. This body of Catholic social teaching includes: which is articulated as she interprets events in the course
e principles for reflection: The Church helps people of history, with the assistance of the Holy Spirit, in the light
of the truth of Revelation.
understand the realities of their social nature and
Magisterium The official teaching authority of the Church.
the need for justice. Jesus bestowed the right and power to teach in his name
criteria for judgment: The Church gives people the on Peter and the Apostles and their successors, that is, the
pope and College of Bishops. The authority of the Magiste-
means to look at the world and judge what does
rium extends to specific precepts of the natural law because
not serve the dignity of the human person and following these precepts is necessary for Salvation.
embrace that which does. natural law Moral knowledge written in every human heart
guidelines for action: The Church instructs people and that every human person innately possesses. It is uni-
versal, permanent, and unchanging.
not just to reflect upon the state of humanity, but
even more to put these concepts into action.
Foundations of Catholic Social Teaching
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 SECTION ASSESSMENT
® NOTE TAKING
Use the outline you created to answer the following questions.

1. Name three elements of Catholic social teaching.

2. What are the three characteristics of the natural law?

@ COMPREHENSION
3. Why is Catholic social teaching rooted in the natural law?
4. How is the natural law related to Divine Revelation?

CRITICAL THINKING
5. Explain how each of the following would violate the natural law:
« using weapons of mass destruction
o slavery
«+ the sexual abuse of children
drinking to become intoxicated

Foundations of Catholic Social Teaching

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SECTION 1 The Bible contains a wealth of imagery and insight

The Scriptural Roots

on the subject of justice. For example, Amos 5:24
describes justice as a fast-moving stream like the

of Justice stream in the photo on the left: “Then let justice surge
like water, and goodness like an unfailing stream.” This
mountain stream is meant to eradicate all injustice
'MAIN IDEA
D s i

in its path—poverty, neglect of widows and orphans,

Salvation History, revealed in Scripture, clearlAy discrimination against foreigners, and the like.
shows a God who is just and who calls on his peo- Scripture presents justice as a burning concern
ple to act in justice. | )
~
of God. Justice is never described as simply a “bal-
ancing of scales,” but a deep commitment by God to
uphold his relationship with his people. God made,
formed, and loves his people. God revealed his justice
by being faithful to them. The biblical description of
justice involves fidelity to what relationships require.
And God is always faithful.
The next sections point out some other images
of justice found in the Old Testament and the New
Testament.

Justice in the Old

Testament
The theme of justice is present in the Old Testament
from the very first verses of the Book of Genesis. The
Creation stories of Genesis emphasize the dignity of
humans, created by God as male and female, and with
a social nature written into their very beings. God in

S50 ‘-
Vo 23 5l et N D AR g e Y

TAKI NG
Summarizing Key Concepts. Make a table like the one below and use it to highlight key scriptural
elements of this section. In one column, write a Scripture citation (e.g., “Gn 1:1-5"). In the second
column, write a short summary of how the verse(s] address justice.

God eradicates all injustice.

Chapter 2: Catholic Social Teaching: Definition and History 37

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 God's justice and the call of all people to
model such justice are also reiterated in the
wisdom literature.

i Psalms
'The maker of heaven and earth, the seas and all that is in them,
who keeps faith forever, secures justice for the oppressed, gwes
food to the hungry. The Lord sets pnsoners free; the Lord gwes |
sight to the blind. The Lord raises up those who are bowed down,
the Lord loves the nghteous The Lord protects the stranger, sus-
tains the orphan and the widow, but thwarts the way of the wicked.
(s 146:6-9) S ]

In Proverbs
Open your mouth, decree what is just, defend the
needy and the poor! (Prv 31:9)

¥ My son, rob not the poor man of his livelihood,;

.4 & force not the eyes of the needy to turn away. A _
|hungr) man grieve not, a needy man anger not; |
Do not exasperate the downtrodden; delay not |
:to give to the needy. A beggar in distress do not
_Teject; avert not your face from the poor. From N
the needy turn not your eyes, give no man rea-‘
L3
- son to curse you; For if in the bitterness of his
-
¥ soul he curse you, his Creator will hear his prayer. Endear yourself to the assembly; before a ruler
L]
? bow your head. Give a hearing to the poor man, and return his greeting with courtesy; Deliver the
 The Old Testament prophets also ring out some of Jesus Christ in the fullness of his Revelation: “For God
the clearest calls for responsibility to embrace justice. so loved the world that he gave his only Son” (Jn 3:16).
For example, Isaiah says to “make justice your aim: From the onset of his ministry, Jesus embodied perfect
redress the wronged, hear the orphan’s plea, defend the justice infused with charity. Coming to his hometown
widow” (Is 1:17). The prophet Micah sounds a warning synagogue in Nazareth, Jesus picked up the holy scroll
to practice justice that can be heard through the ages: and read from the prophet Isaiah:
You have been told, O man, what is good, and The Spirit of the Lord is upon me, because he
what the LorD requires of you: Only to do the has anointed me to bring glad tidings to the
right and to love goodness, and to walk humbly poor. He has sent me to proclaim liberty to
with your God. (Mi 6:8) | captives and recovery of sight to the blind, to
let the oppressed go free, and to proclaim a
Justice in the New year acceptable to the Lord. (Lk 4:18-19)
Indeed, Christ fulfilled these words of Isaiah with
Testament
his very life, specifically in his public ministry. You
Godss action in the Old and New Testaments is unified.
are familiar with Jesus’ compassion toward the poor
He is not a God of strict justice in the Old Testament
and outcast, and his instructions to his followers to
only to be a seemingly different God of love in the
do the same. You may have heard these stories of Jesus
New Testament. Rather, God's justice and charity are
so often that you don't always really take note of what
inseparable. God’s proclamation of justice is fulfilled in
they really say; however, the reality that Christ came
to “seek and save the lost” (Lk 19:10) is crucial to your
understanding of social justice. Here are some familiar
stories and teachings that express this fact:
+ The Sermon on the Mount (Mt 5-7), especially the
Beatitudes, fosters the need to care for and serve
the anawim, the name for the poor in the Jewish
Scriptures. These were people without material
possessions who kept a positive attitude, realized
their helplessness, and sought out God for all of
their needs. It was the anawim whom Jesus spoke
of when he said: “Blessed are the poor in spirit, for
theirs is the kingdom of heaven. . . . Blessed are
those who hunger and thirst for righteousness, for
they will be satisfied” (Mt 5:3, 6).
» The Greatest Commandments (Mt 22:37-39) tell
of the necessity to love God above all else, and also
your neighbor as yourself.
o The parable of the Good Samaritan (Lk 10:30-37)
defines your neighbor as the one in need of your
mercy.
In the first Beatitude, Jesus preached the requirement to care for, and
serve, the anawim.

40 Foundations of Catholic Social Teaching

 Justice in the Gospels
The Gospels speak of justice. In words and through his exam-
ple, Jesus teaches the way to serve those in need. Read the Gospel
passages indicated. Then, answer the questions.

John 13:1-17: The Washing of the Disciples’ Feet

1. What is the basic meaning of this passage?

2. List three ways you can symbolically wash others’ feet.

" Mark 2:1-12: The Healing of the Paralytic

. 1. How did Jesus heal the paralyzed man?
A

2. List four sins in the world today that desperately need

g healing.

x\} V. /,‘ : » Matthew 14:13-21:The Feeding of the Five Thousand

NV P4 %
How did Jesus respond to the needs of the gathered
crowd?

. List three ways you can respond to the hungry in today’s

world.

The parable of the Last Judgment (Mt 25:31-46), you? When did we see you ill or in prison,
in which you are told that your very Salvation is and visit you?” And the king will say to
bound in how you show love for Christ by the way them in reply, “Amen, I say to you, what-
you treat the least of his people: ever you did for one of these least brothers
Then the king will say to those on his right, of mine, you did for me’
“Come, you who are blessed by my Father. The importance of Christ's model of justice cannot
Inherit the kingdom prepared for you from be overemphasized. As the Compendium of the Social
the foundation of the world. For I was hun- Doctrine of the Church explains:
gry and you gave me food, I was thirsty Jesus, in other words, is the tangible and defin-
and you gave me drink, a stranger and you itive manifestation of how God acts towards
welcomed me, naked and you clothed me, men and women. . . . Jesus announces the lib-
ill and you cared for me, in prison and you erating mercy of God to those whom he meets
visited me.” Then the righteous will answer on his way, beginning with the poor, the mar-
him and say, “Lord, when did we see you ginalized, the sinners. He invites all to follow
hungry and feed you, or thirsty and give him because he is the first to obey God’s plan
you drink? When did we see you a stranger of love, and he does so in a most singular way,
and welcome you, or naked and clothe as God’s envoy in the world. . . .

Chapter 2: Catholic Social Teaching: Definition and History

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 For Jesus, recognizing the Father’s love means God’s justice is made manifest in him (see Rom 3:21-
modeling his actions on God’s gratuitousness 22), no true justice is possible apart from him. This is
and mercys; it is these that generate new life. It the greatest of justices:
means becoming—Dby his very existence—the
example and pattern of this for his disciples.
Jesus' followers are called to live like him and,
after his Passover of death and resurrection,
to live in him and by him, thanks to the super-
abundant gift of the Holy Spirit, the Consoler,
who internalizes Christ’s own style of life in
human hearts. (CSDC, 28-29)
You cannot perform acts of true justice
This quote from the CSDC elucidates a crucial and charity apart from Christ; you need
reality. It is important to realize that Christ’s words his grace.
and actions of justice are not merely an example. In By living out the justice that Christ
other words, Christ doesn't just show you the way; he embodied in his earthly life, you become
is the Way (cf. Jn 14:6). Christ calls you to more than an “other Christ.” You continue Christ’s
merely “doing acts of justice.” Instead, you are to con- presence in the world today.
form your life to Christ in his justice. Indeed, because

SECTION ASSESSMENT
NOTE TAKING
Using the Scripture passages you summarized and recorded in your table, complete the
following assignments.
1. Write one to two paragraphs comparing and contrasting one of the biblical images of
justice with the secular understanding that justice is only a “balancing of scales.”
2. Choose one description of justice from the Old Testament and one from the New Tes-
tament that particularly strike you. Why did these descriptions stand out for you? How
can you live justice like they describe in your daily life?

COMPREHENSION
@ 3. Explain how justice is directed differently between the first three and the last seven of
the Ten Commandments. '

JOURNAL
4. Explain this statement: “[t is important to realize that Christ’s words and actions of justice
are not merely an example. Christ didn't just show you the way; he is the Way.”

42 Foundations of Catholic Social Teaching

SECTION 2 world. In the early Church, the Apostles instructed
Christians to practice charity by sharing in common
J u St‘ C e I n S a C re d necessary material goods: “All who believed were

Tr ~ d it i 0 N together and had all things in common; they would sell

their property and possessions and divide them among
all according to each one’s need” (Acts 2:44-45). The
MAIN IDEA " Letter of James reminds the Church to allow justice to
Through the guidlance of the Holy Spifit, the not be merely a sentiment, but an action:
Church's mission of justice has continued through What good is it, my brothers, if someone says
the centuries and is embodied in the lives of count-
less saints and holy people. - he has faith but does not have works? Can that
. . faith save him? If a brother or sister has noth-
ing to wear and has no food for the day, and
one of you says to them, “Go in peace, keep
warm, and eat well,” but you do not give them
the necessities of the body, what good is it? So
also faith of itself, if it does not have works, is
dead. (Jas 2:14-17)

The practice of serving those in most need is evi-

dent throughout Church history. In the fourth century,
St. Ambrose wrote, “You are not making a gift of what
is yours to the poor man, but you are giving him back
what is his. You have been appropriating things that
are meant to be for the common use of everyone. The
b - : - earth belongs to everyone, not to the rich™
Jesus’ mission and ministry did not end with his Death. & Y
h c e n t u r y , S t . ' "
The Church’s history records and Sacred Tradition In the fifth century, St. Augustine shared a con
. . . s nection between charity and justice: “You give bread
teach the ongoing sharing of Christ’s justice with the s 5
to a hungry person; but it would be better were no one

NOTE TAKING
Organizing Chronologically. As you read the following section, fill in a time line like the one below
with names of saints and holy persons who lived the Church’s mission to justice. Add a word or
phrase to help you remember what each person did.
330 5000 1000 a0 1500 a0 200040

St. Lawrence (225-258] BI. Pier Giorgio Frassati { 1901-1925)

keeper of treasures secretly served the poor
St. Elizabeth of Hungary (1207-1231)
daughter of a king

Chapter 2: Catholic Social Teaching: Definition and History 43

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“Laundry Love” is a ministry in Huntington Beach, California, that collects money for detergent and quarters so that the poor can wash their clothes at
a local laundromat. Said one volunteer: “It is probably the best way to be involved in other people’ lives, not just handing out food in a soup kitchen, or
whatever. We get to know them very well, and that's probably the best part of this whole deal.”

hungry, and you could give it to no one. You clothe the The Magisterium Responds
naked person. Would that all were clothed and this
necessity did not exist.” to Justice Issues
St. Thomas Aquinas, in his famous Summa Theolo- The Magisterium, the official teaching office of the
giae, wrote extensively on justice; his wisdom from the Church, has decried injustice from the earliest centu-
thirteenth century is the basis for many of the Church’s ries to the present. For example, consider a few of the
modern-day teachings on justice. many issues the Church has spoken out about (e.g.,
Other Catholics—men and women, ordained, reli- in encyclicals, documents, letters, and audiences) in
gious, and laypeople—have set remarkable examples recent times:

or their service to justice. Read and view the photo

2ssay detailing the lives of some of these remarkable
saints on pages 46-47.

14 Foundations of Catholic Social Teaching

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« human trafficking educated the poor, homes for the aged and dying, and
« universal access to health care (as part of the prin- countless other institutions that addressed people’s
ciple of the human destination of goods) needs. In fact, many of the world’s leading human ser-
- immigration reform vice agencies have their roots in the Church’s mission
« religious persecution of all kinds to serve the needy. One such example is Catholic Char-
- ities, which is the largest private charitable organiza-
®

_ . tion in the United States, raising countless millions of

the protection of life in the womb , _ . ,
dollars in support of those in need. Similarly, Catholic
Through the ebb and flow of history, the Church Relief Services, founded in 1943 by the Catholic Bish-
never neglected Jesus’ call to compassion. As the struc- ops of the United States to serve World War II survi-
ture of the Church became more organized through- vors in Europe, now reaches more than 100 million
out the centuries and thrived under the direction of ~ people in ninety-one countries on five continents.
Church leadership, she established hospitals, homes
for battered women, orphanages, a school system that
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 ST. KATHARINE DREXEL (1858-1955)
St. Katharine gave up her inherited fortune to devote her life to the disadvantaged persons in
the United States, especially Native Americans and African Americans. During her lifetime, the
religious community she founded established more than sixty schools. Most were devoted to
educating Native and African Americans.

BL. PIER GIORGIO FRASSATI (1901-1925)

Although he was born into privilege with agnostic parents, BI. Pier Giorgio Frassati led a
life of deep prayer and simplicity. He drew many people to himself through his cheerful
disposition and vibrant personality. His sister said of him: “Catholic social teaching could
never remain simply a theory with Pier.” He was politically active, but even more, Pier
Giorgio humbly spent time in the slums to serve the neediest of his city. He gave away his
food, clothing, and anything those in need would ask of him. Upon Pier’s death from polio,
which he contracted from working with the poor, his parents were shocked to see the thousands
of people who turned out for his funeral. Many of them were the poor and needy Pier had served.

ST. GIANNA BERETTA MOLLA (1922-1962)

St. Gianna is known for upholding the dignity of life, even at its very beginnings. As a wife,
mother, and doctor, St. Gianna saw her work in the medical profession as truly a mission, and
she gave special attention to mothers, babies, and the elderly. Her pregnancy with her fourth
child had complications. She chose to forgo measures that would save her life but endanger
the life of her unborn child. She insisted, “If you must decide between me and the child, do
not hesitate: choose the child. | insist on it. Save him.” Soon after giving birth to a daughter, she
passed away.

DOROTHY DAY (1897-1980)

Once an atheist and socialist, Dorothy Day was drawn to the Catholic Church as “the church
of the immigrants, the church of the poor,” and converted to Catholicism. She lived a life of
solidarity with the poor. She began the Catholic Worker movement, the hallmark of which
was a newspaper to make public the social teaching of the Church and suggest ways to
transform society in peaceful, just ways. She fought for civil rights and preached nonviolence,
especially against the arms race. She was a voice of conscience that called Catholics to works of
justice, for “comforting the afflicted and afflicting the comfortable.”

BL. MOTHER TERESA OF CALCUTTA (1910-1997)

In the modern world, BIl. Mother Teresa is synonymous with charitable works. Awoman of deep
prayer and holiness, she founded the Missionaries of Charity. Depending completely on the
providence of God, Mother Teresa and her religious sisters served those experiencing dire
poverty, no matter how deplorable their state seemed, and treated them with utmost dignity,
respect, and compassion. The Missionaries of Charity continue this work around the world today.

Q PRAYER il
' Ask for the intercession of these great saints by writing a prayer in your journal or notebook to help you commit
“ 4 1o alife of justice and charity.
 SECTION ASSESSMENT
NOTE TAKING
Refer to your time line of saints and holy people committed to social justice to complete the
following assignment.
1. Name four saints committed to social justice who interest you the most. Tell what attracts
you to their stories.

CRITICAL THINKING
2. What are some common themes in the lives and work of the saints mentioned in this section?

RESEARCH
3. Research more about the lives of the saints you listed in your response to the Note Taking
assignment above. Answer the following question: How did the particular time periods in
which those saints and holy people lived influence their paths to sainthood?

AQ Canmdntinne nfFathalicr Caninl Taaahina

SEC”ON 3 The past 150 years have seen extraordinary devel-
opment in the Ch ur ch ’s bo dy of so ci al do ct ri ne . Th e
C at h o I i C S o C i3 I
body of documents that forms modern Catholic social
Tea Ch i n g i n t h e teaching is detailed on pages 51-54. The documents
remind you and all people that working for justice is
M o d ern WO rl d an essential dimension of Christian living and that
ignoring it is sinful. For example, to treat a person with
a disability with less respect than any other person is
MAIN |DEA_ sinful. Not to speak out against corporate practices
The Church has developed systematized Catholic that put profits ahead of people is wrong. Ignoring gov-
social teaching to meet the particular needs of the ernment policies that increase defense budgets while
modern world.!
slashing aid programs for the needy is immoral in most
circumstances. Correcting such behavior requires a
change of heart, repentance, and restitution when nec-
essary. Pope Paul VI reminded the Church that the
“teaching and spreading of her social doctrine are part
of the Church’s evangelizing mission.™

The Development of Modern

Yo —
Catholic Social Teaching
The body of the Church’'s modern social teaching that
|
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’! - . Catholics study, learn from, and put into practice orig-
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| l Ny e TS 3 B Z o inates with Pope Leo XIII (1810-1903; pope from 1878

« A :i - : | (#3ES

v‘,:;;_a.' ' % ‘M {s“ : ; : “ " o - B. Solidarity

IR
P ERTRT BT A S TR, o AR W R e
and Dignity

NOTE TAKIN -
& Oof the

Summarizing Key Points. Create a wheel

like the one here with the seven themes
from the USCCB document Sharing Catholic
Social Teaching. In the appropriate writing
bubbles, write a word or two for each princi-
ple to remind you of its meaning.
3 p: ke
'g hts and ReSPor\'s'\b‘\““a
.

Chapter 2: Catholic Social Teaching: Definition and History 49

 to 1903). With the nineteenth century’s Industrial Rev-
olution and “its new structures for the production of
consumer goods, its new concept of society, the state
and authority, and its new forms of labor and owner-
ship,” (CCC, 2421) new offenses against human dignity,
most notably in the abuse of workers, emerged.
Pope Leo XIII lived at a time when the ideas of Karl
Marx (1818-1883) were gaining a strong following
among the world’s working masses. Marx was reacting
to the abuses of laissez-faire capitalism, an unbridled
economic system that so often exploited workers sim-
ply for profits. In particular, industrial barons often
trampled on workers’ rights. Little or no social secu-
rity system existed for retired workers. Workers were
denied decent wages and reasonable working hours.
Pensions, health insurance, and so many other rights Pope Leo XIII
were unheard of. Marx preached revolt against these
deplorable conditions. He claimed a workers’ para- Marxism, took hold in the former Soviet Union and
dise, a utopia, would result from his ideas, which were its satellite nations in the twentieth century. In 1891,
labeled Marxism. In his view, the state should see to it Pope Leo wrote an encyclical entitled Rerum Novarum
that everyone would be treated equally. (“On Capital and Labor”) to condemn the abuses of
Pope Leo XIII saw in both Marxism and unbri- both Marxist socialism and unbridled capitalism. This
dled capitalism tremendous dangers for the individual encyclical became a benchmark. The document is sum-
dignity of people. He believed that Marx’s brand of marized on page 51. In addition to the brief summary
socialism subordinated the individual to the state, thus given here, you can read this important document in
undermining human dignity. This fear proved well its entirety online. It is available at the Vatican website.
founded when atheistic communism, a descendant of Since its publication, many papal encyclicals and state-
ments from the Church’s Magisterium have addressed
capitalism An economic and political system in which trade social justice issues. In addition, the Second Vatican
and industry are controlled by private owners for profit. Council issued the Pastoral Constitution Gaudium et
socialism A social-economic system based on the common
Spes (“On the Church in the Modern World”), which
ownership of the means of production and exchange of addressed the dignity and rights of all people.
wealth.
Take some time to survey the Catholic Church’s
communism A social or political system in which all eco-
key social justice documents on pages 51-54. Rooted
nomic and social activity is controlled by a totalitarian gov-
ernment dominated by a single political party. in Sacred Scripture and Sacred Tradition, these teach-
ings help form the core of Catholic social teaching.

S50 Foundations of Catholic Social Teaching

 JSTEACHING

historical context: the effects of the Indus-

trial Revolution
* addresses the dignity of the worker
* looks at the rights and obligations of both
workers and employers
* historical context: immediately after the
* upholds right to private property
economic crisis of 1929; post-World War |, in
* condemns socialism and unrestrained
which totalitarian regimes are gaining power
capitalism
in many European countries
e expands Rerum Novarum’s look at work, in
light of current conditions
* introduces the principle of subsidiarity
* looks at not only the needs of the worker, but
also the family

A
- ¥ 20TH ANNIVERSARY orl 1961
: RERUM NOVARUM ‘
. r— , Mat Magistra |
et er
('Un Chriétianitg and Social Progress”)

the historical context: post-war recovery and the

beginnings of decolonization
« explains how the social question involves rela-
tions between countries
e focuses on community and socialization
historical context: development of the nuclear age
e denounces the disparity between rich and
e firsttime a Church document is addressed to “all
impoverished nations: instructs wealthier and
people of good will” (not just Catholics)
more advanced countries to help those less so, * details rights and responsibilities between people,
but without oppression between individuals and the state, and the global
community
* reiterates importance of the common good and
addresses the problems with the arms race

Chapter 2: Catholic Social Teaching: Definition and History 51

 Populorum Progressio »
(“On the Development of Peoples”)
focuses on the human person as the starting
point for all society and its structures—cul-
builds upon Gaudium et Spes’s teachings
tural, economic, political, familial
on economic and social life
* emphasizes the importance of the Church in
* teaches about the development, progress
dialogue with the world
of humans in all their capacities, but not
just economically and technologically,
but also the cultural and social capacities,
most especially the capacity to know God
encourages international relations
P
| 19 ?1 8OTH ANNIVERSARY OF ' %@
RERUM NOVARUM ‘

Octogesima Adveniens .
("A Call to Action”) -

* defines justice as an essential ingredient of * focuses on issues such as urbaniza-

the Gospel and the Church's mission tion, the condition of young people, the
e cites modern injustices, especially against condition of women, unemployment,
the poor and powerless for whom the Church discrimination, emigration, population
should speak in a special way growth, influence of social communica-
e encourages the Church itself to be an exem- tions, ecological problems
plar of justice in the way it treats its own e says that ideologies alone are not
members enough to answer these problems

90TH ANNIVERSARY OF ’ 1 9 8 1
W RERUM NOVARUM

Laborem Exercens
(“On Human Work")
1 9 8 ? | 20TH ANNIVERSARY OF
i POPULORUM PROGRESSIO
a theological and philosophical reflection on
, Sollicitudo Rei Socialis :
work
(“On Social Concern”) | o
e stresses that work is a fundamental expres-
sion of the human person
explains that work has dignity, in that it aids * reiterates that true development
o
involves not just goods and services,
in fulfilling the human vocation
but rather that it must contribute to the
development of one’s humanity, espe-
cially his moral nature
» explains how many of the hopes of
Populorum Progressio have not been
fulfilled, especially in the great disparity
of wealth between nations
* calls out “structures of sin" within
nations—condemns the West for mate-
rialism and the East for attacks on basic
human dignities

\ 52 Foundations of Catholic Social Teaching

 100TH ANNIVERSARY OF l 19 9 1 ‘ PROMULGATED BY
«s» RERUM NOVARUM

v“ X C:ntesimus Anmis 19 9 2 20TH ANNIVERSARY OF

(“On the Hundredth Year") 7 POPULORUM PROGRESSIO
historical context: collapse of commu-
nism in many countries
» emphasizes solidarity, or “social charity” * acompendium of Catholic doctrine on
e looks at the “new things” that have faith and morals that serves Catholics
emerged socially in the one hundred as a norm for teaching the faith and as
years since Rerum Novarum | an authentic reference text
e condemns socialistic countries for their » offers a succinct presentation of the
atheistic view of the human person | Church’s teachings on social justice
« supports free markets, but condemns in both the introduction to.t!ie Ten
i beidiedconsumaiion Commandments and specifically in the
treatment of the Seventh and Tenth
commandments

gl ‘
Evangelium Vitae (“The Gospel of Life")

* reiterates the most important human

right; namely, the right to life
* addresses specific attacks against
human life, such as abortion, euthanasia,
and capital punishment

Wil Fides et Ratio (“Faith and Reason”) .

PONTIFICAL COUNCIL FOR
e explains the connection between faith
and reason in searching for truth
* shows how the search for knowledge is a
search for God, and that Christians find
the ultimate meaning in life in the Paschal
Mystery of Christ
* warns against some modern philoso-
phies that lead to nihilism, which denies
offers a summary of the Church's social
ultimate truth, and states firmly that
teaching, addressing and analyzing eco-
humans have the ability to find the truth
nomic, political, and social realities

Pope Francis's first encyclical Lumen

Fidei (“The Light of Faith"), 2013, is
not explicitly connected to social jus-
tice themes, though from faith always
comes the practice of charity. “Faith
shows that charity is always at the heart of is no refuge for the fainthearted, but
social doctrine something which enhances our lives,” Pope
* draws much upon Populorum Progressio Francis wrote. “It makes us aware of a magnif-
* highlights that truth is key to the develop- icent calling, the vocation of love. It assures us that
ment of peoples; it always must be aimed at this love is trustworthy and worth embracing, for it is
the common good based on God's faithfulness which is stronger than our
* explains that a spirit of gratitude to God is
every weakness.”
necessary in our economic world

Chapter 2: Catholic Social Teaching: Definition and History 53

 PASTORAL LETTERS
The Catholic bishops of the United States have issued numerous letters to the Catholic of the United States
on issues of social justice. The following chart lists a few of these letters, with a brief summary of each.

- The Challenge of Peace: 8

God's Promise and Our Response | 1 9 3 ’

* addresses just war principles

* focuses on modern moral questions
involving war, including the build up of
nuclear srmaments applies the Christian vision of economic
life to the American economy
* issues a challenge to examine the
inequalities in income, consumption,
power, and privilege and their impact on
the poor

describes the “scandal” of buying and

selling weapons of war

‘ 19 9 9 Statement: To End |
the Death Penalty

* traces the history of the death penalty in

Jewish and Christian tradition
* recommends an end to the death
penalty

; Culture of Life and 2 0 0 5 '

the Penalty of Death

* reiterates a call to end the death penalty

and to support a culture of life

Other recent documents on Catholic social teaching also merit mention and encourage you to deeper
reading: the Christmas message of Pope Pius XII (1942), the Second Vatican Council's Dignitatis
Humanae (“Declaration on Religious Freedom,” 1965), Pope Paul VI's Evangelii Nuntiandi (“Evange-
lization in the Modern World,” 1975), St. John Paul II's Redemptor Hominis (“Redeemer of Mankind,’
1979) and Dives in Misericordia (“Rich in Mercy,” 1980), the Congregation of the Doctrine of Faith's
The Participation of Catholics in Political Life (2002), Pope Benedict XVI's Spe Salvi ("In Hope We Are
Saved,” 2007), statements from the Vatican's Peace and Justice Commission, key documents of other
national and regional conferences of bishops, and the like.

54 Foundations of Catholic Social Teaching

Scanned with
The Seven Themes of 3. Rights and Responsibilities
Catholic Social Teaching “The Catholic tradition teaches that human dignity can
be protected and a healthy community can be achieved
Another important organizational thread of Catho-
only if human rights are protected and responsibilities
lic social teaching will be used as an outline for the
are met” (Sharing, 5). The essential fundamental right
remaining chapters of this text. These seven themes are
is the right to life—the right that makes all other rights
a good summary of the Church’s social teaching. They
possible. Every person also has a right to the necessities
are drawn from a 1998 document of the United States
that make for human decency—religion and family
Conference of Catholic Bishops titled Sharing Catholic
life, food and shelter, education and a job, and health
Social Teaching: Challenges and Directions—Reflections
care. Rights have corresponding responsibilities to
of the US Catholic Bishops. The seven principles are
family members, to friends and neighbors, and to the
briefly introduced in the next subsections.
larger society.
1. Life and Dignity of the Human 4. Option for the Poor and
Person Vulnerable
A person in every stage of human life—womb to
Jesus taught in the parable of the Last Judgment (see
tomb—is precious and worthy of respect and pro-
Mt 25:31-46) that the needs of the poor and vulner-
tection. Unless human life is treated as sacred and
able must come first. Why? The principle of the com-
respected as such, there is no way for a society to be
mon good and an authentic response to our Christian
just. “Every person, from the moment of conception
vocation requires that the poor must be protected, or
to natural death, has inherent dignity and a right to life
society will fragment and all will suffer. The poor and
consistent with that dignity” (Sharing, 1-2).
vulnerable person, as a brother or sister, is Christ in

2. Call to Family, Community, and disguise; all people deserve respect, the protection of
their rights, and the ability to participate and to share
Participation in God’s good creation. In other words, they deserve
This principle states: “In a global culture driven by justice. The most basic test of the justness of a society
excessive individualism, our tradition proclaims that is the answer to this question: “How are our most vul-
the person is not only sacred but social. . . . The family nerable members doing?”
is the central social institution that must be supported
and strengthened, not undermined. . . . We believe 5. The Dignity of Work and the
people have a right and duty to participate in society, Rights of Workers
seeking together the common good and well-being of
Work helps people to make a living so that they might
all” (Sharing, 4-5).
participate in the life that God has given them. The
Related to this principle, governments must guar-
purpose of the economy is to serve the people, not
antee and protect human life and dignity and promote
the other way around. The dignity of work is safe-
the common good and well-being of all citizens, espe-
guarded when workers’ rights are respected. These
cially the poor and weak of society.
rights include having productive work, decent and
fair wages, union participation, private property, and

Chapter 2: Catholic Social Teaching: Definition and History 55

economic initiative. “Respecting these rights promotes flow trom uuy cyuauty 10 wipuow 1¥hat it means to be
an economy that protects human life, defends human equal in dignity is examined in Chapter 3.)
rights, and advances the well-being of all” (Sharing, 5). Second, the principle of subsidiarity deals with
“the responsibilities and limits of government, and
6. Solidarity the essential roles of voluntary organizations” (Shar-
Catholic teaching requires a commitment to the com- ing, 6). Under the principle of subsidiarity, the lowest
mon good—the good of each and every person. Why? level of an organization should handle a function if it
“Because we are all really responsible for all,” St. John is capable of doing so without the higher level intrud-
Paul II explained in Sollicitudo Rei Socialis (“On Social ing. The idea is that individuals or groups closer to
Concern”). All people are members of the same human the problems should be given the first opportunity to
family (SRS, §38). Therefore, the principle of solidarity solve them without higher levels (e.g., the government)
helps to remind you and everyone else “that we are intruding. Subsidiarity will be examined at length in
our brothers’ and sisters’ keepers, wherever they live. Chapter 5.
... 'Loving our neighbor’ has global dimensions in an In whatever way the fundamental principles of
interdependent world” (Sharing, 5). Also, the principle Catholic social teaching are organized, it is important
of solidarity requires all people to work for peace and to always keep in mind the relationship of each princi-
justice in a world marked by violence and war. ple to human dignity. As the United States Conference
of Catholic Bishops pointed out in Sharing Catholic
7. Care for God's Creation Social Teaching:
Care for God’s creation, or stewardship, refers to the These principles build on the foundation of
proper use of the gifts God has given to humankind, Catholic social teaching: the dignity of human
in particular, the care for creation that will allow the life. This central Catholic principle requires
earth and its resources to flourish and be long-lasting. that you measure every policy, every institu-
The document states: “We are called to protect people tion, and every action by whether it protects
and the planet, living our faith in relationship with all human life and enhances human dignity, espe-
of God's creation” (Sharing, 6). In short, you can show cially for the poor and vulnerable. (6)
respect for God by being good stewards of the earth.

Two Other Principles of solidarity The virtue of social charity, friendship, and
responsible sharing whereby the interdependence among
Catholic Social Teaching all people is recognized.

In addition to the seven themes of Catholic social stewardship The proper use of the gifts God has given us,
in particular, the care for creation that will allow the earth
teaching, two others appear frequently in Catholic and its resources to flourish and last for future generations.
social teaching.
First, the principle of equal dignity holds that subsidiarity The moral principle that large organizations
or governments should not interfere with, or take over,
although people have different talents, all have the responsibilities that can be administered by individuals
same fundamental dignity as God's children, made in and local organizations, but rather should support them,
always with a focus on the common good.
his image and likeness. Therefore, any form of discrim-
ination or prejudice that contradicts the rights that

56 Foundations of Catholic Social Teaching

SECTION ASSESSMENT
® NOTE TAKING
Use the wheel with themes of Catholic social teaching to answer the following questions.
1. Which theme of Catholic social teaching interests you the most? Why?
2. Which theme of Catholic social teaching seems most difficult to follow? Explain.

~._ COMPREHENSION
, 0 Regarding the first modern encyclical of Catholic social teaching;:
3. What was its title?
4. When was it written?
5. Who wrote it?
6. What were the historical reasons it was needed?

APPLICATION
7. Review the chart on pages 51-54. Identify at least four themes common to all the
documents.

Chapter 2: Catholic Social Teaching: Definition and Histo