On Catholic Social Teaching

Catholic Social Teaching (CST) is a set of Biblically-based guidelines on how Christians are called to

participate in society. It originated in 1891 when Pope Leo XIII published Rerum Novarum, an open letter

advocating for a significant change in the exploitative treatment of the working class at the time. The letter

first compares and contrasts the flaws of socialism to those of “unchecked competition” in the form of

unregulated Capitalism, and then it advocates for a reasonable middle ground. It claims that the ability to hold

private property is a fundamental and Biblically-supported human right, but that society must also provide

public aid to those who find themselves facing hardships, economic or otherwise, that they likely will not be

able to overcome on their own. Among other things, it makes the case that it is the duty of society to both

provide a space for individuals and families to exercise independence and to provide aid to and care for those

who cannot do so for themselves.

Pope John XXIII proceeded to expand upon some of the concepts explored in Rerum Novarum in Mater et

Magistra, including the central theme of giving aid to those without privilege while also putting emphasis on

preserving and respecting the cultures of the societies being aided in cases of international efforts. Advocacy

for human rights, social justice, and global unity is stated to be a definitive and crucial part of being a

Christian. Mater et Magistra drew heavily from Rerum Novarum, which it referred to as “a complete synthesis of

social principles, formulated with such historical insight as to be of permanent value to Christendom.”1 Over

time, the principles were narrowed down into seven themes that were widely accepted as the core tenets of

teachings:

1. Life and dignity of the human person

2. Call to family, community, and participation

3. Rights and responsibilities

4. Option for the poor and vulnerable

5. The dignity of work and the rights of workers

6. Solidarity

7. Care for God’s Creation

As stated by the United States Conference of Catholic Bishops, the first theme revolves around the fact that

“human life is sacred and that the dignity of the human person is the foundation of a moral vision for

society” and threatening a life in any way goes against this principle. This extends beyond the baseline of

murder to any action on an individual or corporate level that negatively impacts a person’s life. The reasoning

for this is that “the measure of every institution is whether it threatens or enhances the life and dignity of the

human life.”2 Failure to carry out the proper treatment of others inevitably leads to inequality and injustice.

This is one of the supportive materials for the arguments against unchecked capitalism, as harsh and

degrading working conditions such as those endured during the Industrial Revolution were directly criticized

by Pope Leo XIII. According to this argument, a corporation and those involved in it are morally responsible

for holding life and dignity in contempt if they do not actively enhance them in some way, and the intentional

refusal to ignore the sacred status of those made in the image of God is a sin.

In addition to creating environments that encourage growth and respect individual dignity, Catholic Social

Teaching argues that to be fulfilled and fully active within society one must acknowledge the call to be an

involved member of community and family. Countless Bible passages assert the importance of being a part of

a local community; for example, there’s Ecclesiastes 4:9-12, which reads, “Two are better than one, / because

they have a good return for their labor: / if either of them falls down, / one can help the other up… Though

one may be overpowered, / two can defend themselves.”3 This backs up the third theme, which makes the

case that all people “have a right and a duty to participate in society, seeking together the common good and

well-being of all, especially the poor and vulnerable,” indicating that holding community for others is good

for both the individual and those they interact with.4

The first three themes create a striking contrast when compared to contemporary Christian culture. As

American Christianity has become more blended with political and social identity over time, it has become

neglectfully individualistic. It has drifted away from the community-focused, social-justice-minded

Christianity lived out in the New Testament. Too often, we have believed the message that because our faith

is between us and God, we do not owe it to ourselves, God, or anyone else to devote ourselves to the

improvement of society. We have viewed social justice as a good thing, but not one that we are necessarily

called to, and as a result we have left much undone that should be done. We have been content to live in our

cultural bubble, to accumulate wealth, and to look upon the sorrows of others with unmotivated pity. We

offer thoughts and prayers, but God did not only create us with a mind with which to think and a mouth with

which to pray; he gave us hands with which to act, reach out, build up, and protect.

What does this look like on a practical level? The answer can be found in the next theme of Catholic Social

Teaching: option for the poor and vulnerable. The Conference of Catholic Bishops states that “Catholic

teaching proclaims that a basic moral test is how our most vulnerable members are faring.”5 A society cannot

be judged by the successes of the upper class; the only true indicator is the living conditions of the working

class. As a result, all members of society face an obligation to provide aid for vulnerable populations through

means ranging from investing in charity to supporting social welfare programs for the homeless, single

parents, people experiencing poverty, refugees, immigrants, and all others who face “exceeding distress…

without any prospect of extricating [themselves].”6 Giving to charity can be done financially, but it could also

be done by actively volunteering and engaging in missions or outreach programs. Join a nonprofit

organization. Donate. Build homes for the homeless with Mobile Loaves and Fishes in Austin. Help refugee

families adjust to life in America with Houston Welcomes Refugees. Research volunteer opportunities in your

area; no matter where you are, there are always ways to get involved. As long as a genuine effort to provide

meaningful aid to those who need it is reflected in intentional action, this element of social investment can be

fulfilled.

Devoting our time, energy, and resources to the improvement of society is not an optional element of the

Christian faith. Jesus, who we are all called to imitate, got his hands dirty to help others; he washed his

disciples’ feet and laid his hands on the sick. Jesus states in no uncertain terms that our faith is reflected in

how we treat others, declaring in Matthew 25:40 that “whatever you did for one of the least of these brothers

and sisters of mine, you did for me.”7

Regardless of what denomination of Christianity we hold to, Catholic Social Teaching provides Scripture-

based guidelines for how we are called to live and interact with society in a way that accurately reflects the life

and teachings of Jesus Christ. Contemporary Christian culture must recognize these principles as essential to

the faith and act on them, armed with the knowledge that we are doing it for the Lord.

Endnotes

1. Pope John XXIII, Mater et Magistra, Article 15 (1961), https://www.vatican.va/content/john-

xxiii/en/encyclicals/documents/hf_j-xxiii_enc_15051961_mater.html2. Dennis M. Schnurr, Sharing Catholic Social Teaching (United States Conference of Catholic Bishops,

2011), https://www.vatican.va/content/leo-xiii/en/encyclicals/documents/hf_l-

xiii_enc_15051891_rerum-novarum.html

3. Holy Bible, New International Version.

4. Schnurr, Sharing Catholic Social Teaching.

5. Schnurr, Sharing Catholic Social Teaching.

6. Pope Leo XIII, Rerum Novarum, Articles 3 and 14, (1891), https://www.vatican.va/content/leo-

xiii/en/encyclicals/documents/hf_l-xiii_enc_15051891_rerum-novarum.html.

7. Holy Bible, New International Version.