At the centre of all Catholic social teaching are the transcendence of God and the dignity of the human person. The human person is the clearest reflection of God's presence in the world; all of the Church's work in pursuit of both justice and peace is designed to protect and promote the dignity of every person. For each person not only reflects God, but is the expression of God's creative work and the meaning of Christ's redemptive ministry. (National Conference of Catholic Bishops, The Challenge of Peace: God's Promise and Our Response, A Pastoral Letter on War and Peace, 1983, n.15) There is a growing awareness of the sublime dignity of human persons, who stand above all things and whose rights and duties are universal and inviolable. They ought, therefore, to have ready access to all that is necessary for living a genuinely human life: for example, food, clothing, housing... the right to education, and work... (Second Vatican Council, The Church in the Modern World (Gaudium et Spes), 1965, n.26) A consistent theme of Catholic social teaching is the option or love of preference for the poor. Today, this preference has to be expressed in worldwide dimensions, embracing the immense numbers of the hungry, the needy, the homeless, those without medical care, and those without hope. (Pope John Paul II, On Social Concern (Solicitudo Rei Socialis), 1987, n. 42) Every day, human interdependence grows more tightly drawn and spreads by degrees over the whole world. As a result the common good, that is, the sum of those conditions of social life which allow social groups and their individual members relatively thorough and ready access to their own fulfilment, today takes on an increasingly universal complexion and consequently involves rights and duties with respect to the whole human race. Every social group must take account of the needs and legitimate aspirations of other groups, and even of the general welfare of the entire human family. (Second Vatican Council, The Church in the Modern World (Gaudium et Spes), 1965, n.26) The common good embraces the sum total of all those conditions of social life which enable individuals, families, and organizations to achieve complete and effective fulfilment. (Blessed Pope John XXIII, Mother and Teacher (Mater et Magistra), 1961, n.74) It will be necessary above all to abandon a mentality in which the poor - as individuals and as peoples - are considered a burden, as irksome intruders trying to consume what others have produced... The advancement of the poor constitutes a great opportunity for the moral, cultural and even economic growth of all humanity. (Pope John Paul II, The Hundredth Year (Centesimus Annus), 1991, n. 28)
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 peoples should be able to become the principal architects of their own economic and social development Development programs need to be flexible; and the people who benefit from them ought to be directly involved in their planning and implementation. (Pope Benedict XVI, Charity in Truth (Caritas In Veritate), 2009, n.47) (Synod of Bishops, Justice in the World Justicia in Mundo), 1971, n.71) The solidarity which binds all men together as members of a common family makes it impossible for wealthy nations to look with indifference upon the hunger, misery and poverty of other nations whose citizens are unable to enjoy even elementary human rights. The nations of the world are becoming more and more dependent on one another and it will not be possible to preserve a lasting peace so long as glaring economic and social imbalances persist. We have inherited from past generations, and we have benefited from the work of our contemporaries: for this reason we have obligations towards all, and we cannot refuse to interest ourselves in those who will come after us to enlarge the human family. The reality of human solidarity, which is a benefit for us, also imposes a duty. (Pope Paul VI, On the Development of Peoples (Populorum Progressio), 1967, n. 17) (Blessed Pope John XXIII, Mother and Teacher (Mater et Magistra), 1961, n.157) By the work of our hands or with the help of technology, we till the earth to produce fruit and to make it a dwelling place fit for all of humanity; we also play our part in the life of social groups. In so doing we are realizing God's plan, revealed at the beginning of time, to perfect the work of creation; at the same time we are perfecting ourselves and observing the command of Christ to devote ourselves to the service of our sisters and brothers. The environment is God s gift to everyone, and in our use of it we have a responsibility towards the poor, towards future generations and towards humanity as a whole. (Pope Benedict XVI, Charity in Truth (Caritas in Veritate), 2009, n. 48) (Second Vatican Council, The Church in the Modern World (Gaudium et Spes), 1965, n.57)
It is clearly laid down that the paramount task assigned to government officials is that of recognizing, respecting, reconciling, protecting and promoting the rights and duties of citizens. (Blessed Pope John XXIII, Peace on Earth (Pacem in Terris), 1963, n. 77) The "principle of subsidiarity" must be respected: "A community of a higher order should not interfere with the life of a community of a lower order, taking over its functions." In case of need it should, rather, support the smaller community and help to coordinate its activity with activities in the rest of society for the sake of the common good. (Pope John Paul II, The Hundredth Year (Centesimus Annus), 1991, n. 48) It is also demanded by the common good that civil authorities should make earnest efforts to bring about a situation in which individual citizens can easily exercise their rights and fulfil their duties as well. For experience has taught us that, unless these authorities take suitable action with regard to economic, political and cultural matters, inequalities between the citizens tend to become more and more widespread... and as a result human rights are rendered totally ineffective and the fulfilment of duties is compromised. (Blessed Pope John XXIII, Peace on Earth (Pacem interris), 1963, n.63) Any human society, if it is to be well-ordered and productive, must lay down as a foundation this principle, namely, that every human being is a person, that is, human nature is endowed with intelligence and free will. Indeed, precisely because one is a person one has rights and obligations flowing directly and simultaneously from one's very nature. And as these rights and obligations are universal and inviolable, so they cannot in any way be surrendered. (Blessed Pope John XXIII, Peace on Earth (Pacem interris), 1963, n.9) Excessive economic, social and cultural inequalities among peoples arouse tensions and conflicts, and are a danger to peace. To wage war on misery and to struggle against injustice is to promote, along with improved conditions, the human and spiritual progress of all men, and therefore the common good of humanity. Peace cannot be limited to a mere absence of war, the result of an ever precarious balance of forces. No, peace is something that is built up day after day, in the pursuit of an order intended by God, which implies a more perfect form of justice among men. Peace is not merely an absence of war; nor can it be reduced solely to the maintenance of a balance of power between enemies Instead, it is rightly and appropriately called an enterprise of justice. (Second Vatican Council, The Church in the Modern World (Gaudium et Spes), 1965, n.78) (Pope Paul VI, On the Development of Peoples (Populorum Progressio), 1967, n.76)
In our time, the role of human work is becoming increasingly important as the productive factor both of nonmaterial and of material wealth. Moreover, it is becoming clearer how a person s work is naturally interrelated with the work of others. More than ever, work is work with others and work for others: it is a matter of doing something for someone else. Work becomes ever more fruitful and productive to the extent that people become more knowledgeable of the productive potentialities of the earth and more profoundly cognizant of the needs of those for whom their work is done. We must pay more attention to the one who works than to what the worker does. The selfrealization of the human person is the measure of what is right and wrong. Work is in the first place "for the worker" and not the worker "for work." Work itself can have greater or lesser objective value, but all work should be judged by the measure of dignity given to the person who carries it out. (Pope John Paul II, On Human Work, (Laborem Exercens), 1981, n. 6) (Pope John Paul II, The Hundredth Year (Centesimus Annus), 1991, n. 31) Dignity of the Human Person Belief in the inherent dignity of the human person is the foundation of all Catholic social teaching and the starting point for a moral vision for society. The human person is created in the divine image and has an inherent dignity which must always be upheld. Human life is therefore sacred. Common Good and Community The human person is both sacred and social. We realize our dignity and rights in relationship with others, in community. Human beings grow and achieve fulfilment in community. Human dignity can only be realized and protected in the context of relationships with the wider society. How we organize our society in economics and politics, in law and policy directly affects human dignity and the capacity of individuals to grow in community. The community has to be fair and just, and allow the participation of everyone in the enjoyment of the goods for Creation. The obligation to "love our neighbour" has an individual dimension, but it also requires a broader social commitment. Everyone has a responsibility to contribute to the good of the whole society, to the common good. Preferential Option for the Poor The moral test of a society is how it treats its most vulnerable members. The poor have the most urgent moral claim on the conscience of the nation. We are called to look at public policy decisions in terms of how they affect the poor. The "option for the poor," is not an adversarial slogan that pits one group or class against another. Rather it states that the deprivation and powerlessness of the poor wounds the whole community. The option for the poor is an essential part of society's effort to achieve the common good. A healthy community can be achieved only if its members give special attention to those with special needs, to those who are poor and on the margins of society. Poverty is unjust; the needs of the most vulnerable in society should be the responsibility of all. Participation All people have a right to participate in the economic, political, and cultural life of society. It is a fundamental demand of justice and a requirement for human dignity that all people be assured a minimum level of participation in the community. It is wrong for a person or a group to be excluded unfairly or to be unable to participate in society.
Global Solidarity & Development We are one human family. Our responsibilities to each other cross national, racial, economic and ideological differences. We are called to work globally for justice. Authentic development must be full human development. It must respect and promote personal, social, economic, and political rights, including the rights of nations and of peoples. Development is to reach those who are most marginalised and is to give expression to the principle of human solidarity. A commitment to long term engagement and sustainability is necessary. Accumulating material goods and technical resources will be unsatisfactory and debasing if there is no respect for the moral, cultural, and spiritual dimensions of the person. Stewardship of Creation The goods of the earth are gifts from God, and they are intended by God for the benefit of everyone. There is a "social mortgage" that guides our use of the world's goods, and we have a responsibility to care for these goods as stewards and trustees, not as mere consumers and users. As sojourners on Earth, we are called to show respect not only for people but for all Creation. How we treat the environment is a measure of our stewardship, a sign of our respect for the Creator. Subsidiarity All people have the right to participate in decisions which affect them. The role of the government and others working for justice is to assist citizens in fulfilling their responsibility to others. The principle of subsidiarity holds that the functions of government should be performed at the lowest level possible, as long as they can be performed adequately. When the needs in question cannot adequately be met at the lower level, then it is not only necessary, but imperative that higher levels of government intervene Rights and Responsibilities Human dignity can be protected and a healthy community can be achieved only if human rights are protected and responsibilities are met. Every person has a fundamental right to life and a right to those things required for human decency starting with food, shelter and clothing, employment, health care, and education. Corresponding to these rights are duties and responsibilities to one another, to our families, and to the larger society. Promotion of Peace Catholic teaching promotes peace as a positive, actionoriented concept. In the words of Pope John Paul II, "Peace is not just the absence of war. It involves mutual respect and confidence between peoples and nations. It involves collaboration and binding agreements. There is a close relationship in Catholic teaching between peace and justice. Peace is the fruit of justice and is dependent upon right relationships between people, between groups, and between people and the environment. Economic Justice The economy, including the market, must serve the people, not the reverse. People are more important than things and labour is more important than capital. The economy must be directed to a just and equitable distribution of resources. All workers have a right to productive work, to decent and fair wages, and to safe working conditions. They also have a fundamental right to organize and join unions. People have a right to economic initiative and private property, but these rights have limits. No one is allowed to amass excessive wealth when others lack the basic necessities of life.