CATHOLIC SOCIAL TEACHING its basis. It grounds Human Dignity in the firm i.
its basis. It grounds Human Dignity in the firm i. The Christian Family is call upon to be a sing of
“The Church’s social doctrine is the accurate formulation of the
results of the careful reflection on the complex realities of
human existence, in society and in the international order, in
the light of the faith and of the Church’s tradition. Its main aim
is to interpret these realities, determining their conformity with
or divergence from the lines of the Gospel teaching on the
human person and his/her vocation, which is at once earthly
and transcendent; its aim is thus to guide Christian behavior.
An encyclical was originally a circular letter sent to all the
churches of a particular area in the ancient Catholic Church. The
word comes from Latin encyclical meaning “general” or
“encircling”. For the modern Catholic Church, a Papal encyclical
is a letter, sent by the Pope and addressed either to the Catholic
bishops or more usually to a much wider audience including “all
those of goodwill.”
7 CST THEMES
A. THE DIGNITY OF THE HUMAN PERSON
a. The basis for the theme of Human Dignity, the
bedrock of Catholic Social Teaching, is that humans
were created in the image and likeness of God.
Regardless of any factors or reasons we can think
of, individuals have an inherent and immeasurable
worth and dignity; each human life is considered
sacred.
b. The idea that life has value isn’t something Catholic
Social Teaching has a monopoly on; it shares a lot in
common with International Human Rights which are
also universal, inviolable and inalienable. But
Catholic Social Teaching differs slightly because of
foundation of the Catholic Church’s traditions
thought about the sanctity of creation as told in the
story of our creation (Genesis) and God’s
incarnation (Gospels).
c. In Caritas in Veritate, Pope Benedict reminds us
that: “Only through an encounter with God are we
able to see in the other something more than just
another creature, to recognize the divine image in
the other, thus truly coming to discover him or her
and to mature in a love that ‘becomes concern and
care for the other.” (Caritas in Veritate- Charity in
Truth, paragraph 11,200)
B. CALL TO FAMILY AND PARTICIPATION
a. On the Love in the Family, (Amoris Laetitia) by
Pope Francis
i. “The family is thus an agent of pastoral
activity through explicit proclamation of the
Gospel and its legacy of varied forms of
witness, namely solidarity with the poor,
openness to a diversity of people, the
protection of creation, moral and material
solidarity with other families, including
those most in need, commitment to the
promotion of the common good and the
transformation of unjust social structures,
beginning in the territory in which the
family lives, through the practice of the
corporal and spiritual works of Mercy.”
b. The Family in the Modern World (Familiaries
Consortio) by Pope John Paul II
unity for the world and in this way, to exercise its
prophetic role by bearing witness to the Kingdom
and peace of Christ, towards which the whole world
is journeying. Christian families can do this through
their educational activity that is to say by presenting
to their children a model in life based on the values
of truth, freedom, justice and love-both through
active and responsible involvement in the
authentically human growth of society and its
institutions, and by supporting in various ways the
associations specifically devoted to international
issues.
c. Participation according to Thomas Jefferson
i. “This nation is not ruled by the majority, “it
is ruled by the majority who participate”.
We are called to participate in our
communities by promoting common good.
Pope Francis expressed, “we need to
participate for the common good.”
d. Justice in the World (Justica in Mundo) by World
Synod of Catholic Bishops
i. In order that the right to development may
be fulfilled by action: (a) people should not
be hindered from attaining development in
accordance with their own culture; (b)
through mutual cooperation, all people
should be able to become the principal
architects of their own economic and
social development.
C. SOLIDARITY AND SUBSIDIARITY
a. Pope Paul VI taught that “if you want peace, work for
justice.” The Gospel calls us to be peacemakers. Our
love for all our sisters and brothers demands that we
promote peace in a world surrounded by violence and
conflict.
b. Consumers should be continually educated regarding
their daily role, which can be exercised with respect for
moral principles without diminishing the intrinsic
economic rationality of the act of purchasing… It can be
helpful to promote new ways of marketing products
from deprived areas of the world, so as to guarantee
their producers a decent return, (Pope Benedict XVI,
Charity in Truth [Caritas in Veritate…], no.66)
c. Solidarity is not a feeling of vague compassion or
shallow distress at the misfortunes of so many people,
both near and far. On the contrary, it is a firm and
persevering determination to commit oneself to the
common good; that is to say, to the good of all and each
individual, because we are all really responsible for all.
(St. John Paul II, On Social Concern [Sollictudo rei
Socialis..], no.38)
D. DIGNITY OF HUMAN WORK
a. Work is man’s duty (CCC 2427). It makes us CO-
PROVIDERS.
i. God provides everything for us. We are co-
providers as we work because we make a living
for ourselves, for our families, and for other
people around us.
b. Work is more than a way to earn money. It makes
us CO-CREATORS with God.
i. Work is a way to participate in God’s
creation. It is the “fulfillment of human
dignity in engaging in and cooperating with
the creative of God.
c. All people should be able to find work that honors c. Human Trafficking is the trade of human for the
their dignity, which includes being paid a fair wage purpose of forced labor, or commercial sexual
and working in safe conditions. This means that exploitation.
working conditions must respect the rights of
workers. G. CARE FOR GOD’S CREATION
a. Nothing in this world is indifferent to us… everything
E. RIGHTS AND RESPONSIBLITIES is connected. (Laudato Si’)
a. The Catholic tradition teaches that human dignity i. All beings are independent in the universal
can be protected and a healthy community can be order established by the Creator.
achieved only if human rights are protected and b. The issue of environmental degradation challenges
responsibilities are met. Therefore, every person us to examine our lifestyle.
has a fundamental right to life and a right to those i. Catholic tradition insists that we show our
things required for a human decency. respect for the Creator by our stewardship
b. Every man should enjoy his/her basic rights. of creation.
i. We believe all people should have access to c. Pollution is the destruction of the environment
the basic necessities of life. These are called cause by excessive release of contaminants.
rights. As Catholics, it’s essential for us to
be aware of the basic rights of each human
being. “We must speak of man’s rights.
Man has the right to live. (Pacem in terries)
F. PREFERNTIAL OPTION FOR THE POOR
a. The bible classifies the causes of poverty into
four different categories. The first cause of poverty is
oppression and fraud. The second cause is misfortune,
persecution, or judgment. The third cause is laziness,
neglect, or gluttony. The final cause of poverty is the
culture of poverty.
b. The Church teaches Preferential Option for the
Poor which means a “choice to commit oneself to
opposing the injustice, exploitation, oppression and
marginalization experienced by the disadvantaged
members if the community.”