PART THREE: LIFE IN CHRIST, SECTION ONE: HUMAN VOCATION – LIFE IN THE SPIRIT, CHAPTER TWO: THE HUMAN COMMUNION
ARTICLE 3: SOCIAL JUSTICE
1928 Society ensures social justice when it provides the conditions that allow associations or individuals to obtain what is their due, according to their nature and their vocation. Social justice is linked to the common good and the exercise of authority.
1929 Social justice can be obtained only in respecting the transcendent dignity of man (all people). The person represents the ultimate end of society, which is ordered to him: What is at stake is the dignity of the human person, whose defense and promotion have been entrusted to us by the Creator, and to whom the men and women at every moment of history are strictly and responsibly in debt.35
1930 Respect for the human person entails respect for the rights that flow from his dignity as a creature. These rights are prior to society and must be recognized by it. They are the basis of the moral legitimacy of every authority: by flouting them, or refusing to recognize them in its positive legislation, a society undermines its own moral legitimacy.36 If it does not respect them, authority can rely only on force or violence to obtain obedience from its subjects. It is the Church’s role to remind men of good will of these rights and to distinguish them from unwarranted or false claims.
1931 Respect for the human person proceeds by way of respect for the principle that “everyone should look upon his neighbor (without any exception) as ‘another self,’ above all bearing in mind his life and the means necessary for living it with dignity.”37 No legislation could by itself do away with the fears, prejudices, and attitudes of pride and selfishness which obstruct the establishment of truly fraternal societies. Such behavior will cease only through the charity that finds in every man a “neighbor,” a brother.
1932 The duty of making oneself a neighbor to others and actively serving them becomes even more urgent when it involves the disadvantaged, in whatever area this may be. “As you did it to one of the least of these my brethren, you did it to me.”38
1933 This same duty extends to those who think or act differently from us. The teaching of Christ goes so far as to require the forgiveness of offenses. He extends the commandment of love, which is that of the New Law, to all enemies.39 Liberation in the spirit of the Gospel is incompatible with hatred of one’s enemy as a person, but not with hatred of the evil that he does as an enemy.
1934 Created in the image of the one God and equally endowed with rational souls, all men have the same nature and the same origin. Redeemed by the sacrifice of Christ, all are called to participate in the same divine beatitude: all therefore enjoy an equal dignity.
1935 The equality of men rests essentially on their dignity as persons and the rights that flow from it: Every form of social or cultural discrimination in fundamental personal rights on the grounds of sex, race, color, social conditions, language, or religion must be curbed and eradicated as incompatible with God’s design.40
1936 On coming into the world, man is not equipped with everything he needs for developing his bodily and spiritual life. He needs others. Differences appear tied to age, physical abilities, intellectual or moral aptitudes, the benefits derived from social commerce, and the distribution of wealth.41 The “talents” are not distributed equally.42
1937 These differences belong to God’s plan, who wills that each receive what he needs from others, and that those endowed with particular “talents” share the benefits with those who need them. These differences encourage and often oblige persons to practice generosity, kindness, and sharing of goods; they foster the mutual enrichment of cultures: I distribute the virtues quite diversely; I do not give all of them to each person, but some to one, some to others. . . . I shall give principally charity to one; justice to another; humility to this one, a living faith to that one. . . . And so I have given many gifts and graces, both spiritual and temporal, with such diversity that I have not given everything to one single person, so that you may be constrained to practice charity towards one another. . . . I have willed that one should need another and that all should be my ministers in distributing the graces and gifts they have received from me.43
1938 There exist also sinful inequalities that affect millions of men and women. These are in open contradiction of the Gospel:Their equal dignity as persons demands that we strive for fairer and more humane conditions. Excessive economic and social disparity between individuals and peoples of the one human race is a source of scandal and militates against social justice, equity, human dignity, as well as social and international peace.44
1939 The principle of solidarity, also articulated in terms of “friendship” or “social charity,” is a direct demand of human and Christian brotherhood.45An error, “today abundantly widespread, is disregard for the law of human solidarity and charity, dictated and imposed both by our common origin and by the equality in rational nature of all men, whatever nation they belong to. This law is sealed by the sacrifice of redemption offered by Jesus Christ on the altar of the Cross to his heavenly Father, on behalf of sinful humanity.”46
1940 Solidarity is manifested in the first place by the distribution of goods and remuneration for work. It also presupposes the effort for a more just social order where tensions are better able to be reduced and conflicts more readily settled by negotiation.
1941 Socio-economic problems can be resolved only with the help of all the forms of solidarity: solidarity of the poor among themselves, between rich and poor, of workers among themselves, between employers and employees in a business, solidarity among nations and peoples. International solidarity is a requirement of the moral order; world peace depends in part upon this.
1942 The virtue of solidarity goes beyond material goods. In spreading the spiritual goods of the faith, the Church has promoted, and often opened new paths for, the development of temporal goods as well. And so throughout the centuries has the Lord’s saying been verified: “Seek first his kingdom and his righteousness, and all these things shall be yours as well”:47For two thousand years this sentiment has lived and endured in the soul of the Church, impelling souls then and now to the heroic charity of monastic farmers, liberators of slaves, healers of the sick, and messengers of faith, civilization, and science to all generations and all peoples for the sake of creating the social conditions capable of offering to everyone possible a life worthy of man and of a Christian.48
35 John Paul II, SRS 47.
36 Cf. John XXIII, PT 65.
37 GS 27 § 1.
38 Mt 25:40.
39 Cf. Mt 5:43-44.
40 GS 29 § 2.
41 Cf. GS 29 § 2.
42 Cf. Mt 25:14-30; Lk 19:27.
43 St. Catherine of Siena, Dial. I,7.
44 CS 29 § 3.
45 Cf. John Paul II, SRS 38-40; CA 10.
46 Pius XII, Summi pontificatus, October 20, 1939; AAS 31 (1939) 423 ff.
47 Mt 6:33.
48 Pius XII, Discourse, June 1, 1941.
Examination of Conscience in Light of Catholic Social Teaching
Life and Dignity of the Human Person
- Do I respect the life and dignity of every human person from conception through natural death?
- Do I recognize the face of Christ reflected in all others around me whatever their race, class, age, or abilities?
- Do I work to protect the dignity of others when it is being threatened?
- Am I committed to both protecting human life andto ensuring that every human being is able to live in dignity?
Call to Family, Community, and Participation
- Do I try to make positive contributions in my family and in my community?
- Are my beliefs, attitudes, and choices such that they strengthen or undermine the institution of the family?
- Am I aware of problems facing my local community and involved in efforts to find solutions? Do I stay informed and make my voice heard when needed?
- Do I support the efforts of poor persons to work for change in their neighborhoods and communities? Do my attitudes and interactions empower or disempower others?
Rights and Responsibilities
- Do I recognize and respect the economic, social, political, and cultural rights of others?
- Do I live in material comfort and excess while remaining insensitive to the needs of others whose rights are unfulfilled?
- Do I take seriously my responsibility to ensure that the rights of persons in need are realized?
- Do I urge those in power to implement programs and policies that give priority to the human dignity and rights of all, especially the vulnerable?
Option for the Poor and Vulnerable
- Do I give special attention to the needs of the poor and vulnerable in my community and in the world?
- Am I disproportionately concerned for my own good at the expense of others?
- Do I engage in service and advocacy work that protects the dignity of poor and vulnerable persons?
The Dignity of Work and the Rights of Workers
- As a worker, do I give my employer a fair day’s work for my wages? As an owner, do I treat workers fairly?
- Do I treat all workers with whom I interact with respect, no matter their position or class?
- Do I support the rights of all workers to adequate wages, health insurance, vacation and sick leave? Do I affirm their right to form or join unions or worker associations?
- Do my purchasing choices take into account the hands involved in the production of what I buy? When possible, do I buy products produced by workers whose rights and dignity were respected?
- Does the way I spend my time reflect a genuine concern for others?
- Is solidarity incorporated into my prayer and spirituality? Do I lift up vulnerable people throughout the world in my prayer, or is it reserved for only my personal concerns?
- Am I attentive only to my local neighbors or also those across the globe?
- Do I see all members of the human family as my brothers and sisters?
Care for God’s Creation
- Do I live out my responsibility to care for God’s creation?
- Do I see my care for creation as connected to my concern for poor persons, who are most at risk from environmental problems?
- Do I live wastefully or with disregard to anyone?
- Are there ways I could change my daily practices and those of my family, school, workplace, or community to better care for future generations and the Earth?