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:
- Life and dignity of the human person
- Call to family, community, and participation
- Rights and responsibilities
- Option for the poor and vulnerable
- The dignity of work and the rights of workers
- Solidarity
- 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.
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.html
² 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 Ibid.
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.