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 REFLECTION ON
CATHOLIC SOCIAL TEACHING

1
2
“AN AUTHENTIC FAITH – WHICH IS NEVER COMFORTABLE OR
COMPLETELY PERSONAL – ALWAYS INVOLVES A DEEP DESIRE
TO CHANGE THE WORLD, TO TRANSMIT VALUES, TO LEAVE
THE EARTH SOMEHOW BETTER THAN WE FOUND IT.”
Pope Francis, Evangelii gaudium, 183

3
 INTRODUCTION TO CATHOLIC
SOCIAL DOCTRINE
“An authentic faith – which is never comfortable or completely personal
– always involves a deep desire to change the world, to transmit values, to leave
the earth somehow better than we found it.”
Pope Francis, Evangelii gaudium, 183

The call to justice and peace has always been city which is to come, we are entitled to shirk
an essential part of the life of the Christian. our earthly responsibilities; this is to forget
Our sacred texts offer a constant reminder of that by our faith we are bound all the more
the centrality of this call. In the Old Testament to fulil these responsibilities according to the
the prophet Micah tells us: “this is what vocation of each one” (Gaudium et spes, 43).
Yahweh asks of you: only this, to act justly, to
love tenderly, and to walk humbly with your For Christians, of course, the New Testament
God” (Micah 6:8). contains the perfect example of God’s justice
and mercy, Jesus Christ. The life and ministry
The writings of all the prophets provide of Jesus was one of inclusion, compassion and
reminders of the sort of life Yahweh wishes forgiveness. Christ’s actions were counter-
from the people of the Covenant: a life of cultural; through his words and deeds he
justice, mercy, compassion and loving-kindness. challenged prevailing attitudes and structures
The prophets denounce the hypocrisy of their that served to exclude and oppress sections of
society. To be a hypocrite is to wear a “false society. The parable about the Good Samaritan
face”, to pretend to be someone or something illustrates that point well. Jesus is critical of a
that you are not. What the prophets lamented situation where religious ritual and religious
was a society that neglected the most ideology become more important than helping
vulnerable within it. For Amos, worship of God someone who is in pain. And in Matthew 22:34-
is meaningless unless it is also put into daily 40 we note the double commandment to love
action. “I hate, I despise your feasts, I take no both God and neighbour. In other words, love of
delight in your solemn assemblies … but let God cannot be divorced from the working out
justice roll down like waters and righteousness of justice and peace in this world.
like an ever-lowing stream” (Am. 5:21, 24).
The earliest Christian community took
These texts show a deep concern for the inspiration from the life and example of
marginalised – the widow, the orphan, the Christ, and from its infancy the Christian faith
poor and the stranger in a strange land. The embraced the world. The early Christians went
strength of the Covenant relationship with out into the world, conscious of its dangers and
Yahweh is witnessed through commitment to its shortcomings, but with a deep conviction
the suffering of others, and not just through that they could change it for the better. Theirs
visits to the Temple. Thousands of years was not a private faith, one that remained
later we hear those words of the prophets sheltered from the world. Rather, the Christian
echo through the Council Fathers when they faith was one that was proactive, inclusive and
proclaimed that, “it is a mistake to think that, driven by the joy of the Gospel message. As
because we have no lasting city, but seek the Pope Francis explains, “Reading the Scriptures

4
also makes it clear that the Gospel is not merely
about our personal relationship with God … The
Gospel is about the Kingdom of God; it is about
loving God who reigns in our world … Both
Christian preaching and life, then, are meant to
have an impact on society” (Evangelii gaudium,
180).
For centuries later, this social consciousness
acted as a motivation for Christians in times
of crisis. The front-line response to famines,
to the sufferings of war, and to plagues,
invariably came from Christian groups. Monks,
priests and nuns commonly became the
providers of education and healthcare. In time,
organisations such the Society of St Vincent
de Paul emerged, taking on a more formal and
organised structure, but always guided by that
same Christian calling to social justice. Pádraig
Corkery captures this dynamic nature of our
faith well: “The Gospel challenges us not to be
indifferent or hostile to the world we inhabit
but to take it seriously and to take responsibility
for it. As women and men of faith, who strive to
shape our lives around the Gospel, our presence
in the world is meant to be a dynamic, engaging
presence that contributes to the transformation
of the world.” 1
What we now call the Social Teaching of the
Church is a more recent development. This
refers to the body of oficial teaching on social,
political and economic affairs that has been
compiled incrementally over more than a
century. Pope Leo XIII’s great social encyclical
Rerum novarum (1891) is generally taken as
its starting point. That document was the
irst attempt by the Church’s Magisterium to
address in an oficial way the social concerns of
the time. From then onward a set of teaching
has emerged that deals with a large number of
social justice issues in all parts of the world, and
is found primarily in what are called the social
encyclicals.
Such is the signiicance of Rerum novarum
that many of the subsequent social encyclicals
were issued to mark its anniversary. But
the Church’s social teaching also includes
a Pastoral Constitution (Gaudium et spes),
Declarations (such as the Declaration on
Religious Freedom of Vatican II), Apostolic
Exhortations (Pope Paul VI’s Octogesima
adveniens for example, or Pope Francis’
Evangelii gaudium), documents issued by
Synods (Justice in the World, 1971), as well
as statements of Bishops’ Conferences from
around the world (for example the Irish
Catholic Bishops’ Conference Pastoral
Relection entitled The Cry of the Earth, 2014).
A number of key events and developments
helped shape the social teaching of the
Church. The earliest documents tended to be
Euro-centric in focus, dealing with issues of
concern primarily to the European Church: the
rights of workers in industrialised European
cities for example, the crisis surrounding
the Great Depression of the late 1920s and
early 1930s, the rise of totalitarian regimes,
and so forth. However, the 1960s saw a
change as the teaching became more global
in outlook. International social, political and
economic developments such as the Cold War,
decolonisation, civil rights movements, and
growth in international trade, meant that the
social justice agenda now became global in
reach. These have been joined more recently
by questions of environmental justice and
related issues. Thus, our understanding of
social relationships and, by implication, of our
social responsibilities has taken on a much
broader dimension than was earlier the case.
The social teaching of the Church covers a
huge variety of issues; one might say that
anything that affects our social relationships
is of concern to it. Popes have responded to the
“signs of their times” by publishing documents
that challenge the social consciousness of “all
people of good will”, a phrase that with Mater
et magistra marked the start of the practice
of addressing this kind of document to an
audience beyond the Church’s boundaries.
Poverty, the rights of workers, homelessness,
sexual exploitation and traficking, war,
migration, displacement of peoples, sustainable
development, trade, ecology, economics,
business ethics, banking crises, HIV, access to
healthcare, food security, rights of prisoners,
rights of ethnic minorities — all of these are
now seen to be proper subjects of individual
and collective moral concern.
–
1 Pádraig Corkery, Companion to the Compendium of the
Social Doctrine of the Church, (Dublin: Veritas, 2007), p 18.
5
The underlying insight is that everyone has the
right and responsibility to live in our world
constructively, not destructively, and to ensure
that we leave it in a better state than when we
entered it.
At the core of Catholic Social Teaching are a
number of key concepts and principles. Chief
among these are justice, human dignity, the
common good, the principles of participation,
solidarity, and subsidiarity, the universal
destination of the world’s goods, and the option
for the poor. We shall look at these in detail
in the next section, but meanwhile we must
answer two questions that are often asked.
The irst can be put as follows: is social concern
an optional extra for the Christian, something
that we are free to disregard as part of what is
demanded of a follower of Jesus? The answer
must be an unequivocal no. We have already
glanced at the basis for this answer in key
biblical texts, to which we can now add the
numerous Church documents which remind us
that a commitment to justice and peace is at
6
the heart of the Gospel message, and therefore
central to the Christian mission. Evangelisation
is achieved not only through proclaiming the
joy of the Gospel, but also through action for
the betterment of our world.
The second of our questions is related to
the irst: how much weight does the social
teaching of the Church carry? Is it as important
as other moral teachings of the Catholic
Church? The Magisterium leaves us in no
doubt. The Compendium states: “Insofar
as it is part of the Church’s moral teaching,
the Church’s social doctrine has the same
dignity and authority as her moral teaching.
It is authentic magisterium, which obligates
the faithful to adhere to it.”2 It requires little
thought to see a direct moral signiicance
in the themes of Catholic Social Teaching to
which we now turn.
2 Pontiical Council for Justice and Peace, Compendium of
the Social Doctrine of the Church, (New York: Continuum
International Publishing Group, 2005), para. 80.
 JUSTICE
“Come you whom my Father has blessed, take for your heritage the kingdom prepared
for you since the foundation of the world. For I was hungry and you gave me food; I was
thirsty and you gave me drink; I was a stranger and you made me welcome; naked and
you clothed me, sick and you visited me. In prison and you came to see me.”
Matthew 25: 34-6

“WHy do you CAll me ‘lord’ And not do As I sAy?” (luke 6:46)

The biblical understanding of justice is mark-
edly relational. Both the Old and the New
Testament support a vision of justice that
places the person and human relationships at
its centre. This helps to act as a counter-balance
to narrow, or individualistic, notions of justice
and its demands.
In the Old Testament we see that the “just
person” is one who is in right relationship with
his workers, his neighbours, the piece of earth
that he inhabits (Job for example). By contrast,
the unjust person is one who neglects those
around him. The prophets criticised those who
failed to take care of the vulnerable in society
– the widow, the orphan, the poor, the alien in
a strange land. The God of the Old Testament,
we are reminded, is one who stands with those
who suffer injustice. Indeed, the prophets
realised that faith in Yahweh is meaningless if
it is not accompanied by a living out of God’s
justice and mercy in the here and now.
In the New Testament, the life and ministry
of Christ offers a complete picture of the justice
that in the Hebrew Bible is ascribed to Yahweh
and expected of Yahweh’s people. The ministry
of Jesus is what we would call an inclusive
ministry. As we watch it we witness a God
whose love goes to the margins of society; a
God whose actions are counter-cultural; a God
who cares more for people than for what is
merely a contingent rule.

DISCUSSION QUESTIONS
How might the biblical understanding of justice, and especially the witness of Christ, shape
the way in which we govern and organise ourselves in our parish or in our diocese?

How might the inclusiveness with which Jesus looked on those to whom he ministered challenge
us at local Church level? Are we hospitable to the stranger, to those who are on the margins?

In contemporary Ireland, whom do we identify as the stranger?

7
 HUMAN DIGNITY
“do not try to combine faith in Jesus Christ, our gloriied lord,
with the making of distinction between classes of people.”
James 2:1

Christian anthropology offers an understan-
ding of the person that has certain readily
identiiable characteristics. We recognise the
person as relational and social. Christians hold
the belief that human beings are made in God’s
image and likeness (imago Dei), and therefore
the human person has an innate dignity
that must be honoured. This way of looking
at the person is enhanced by the Christian
understanding of God as Trinity.
For the Father, the Son and the Holy Spirit
are obviously interrelated, and their
interrelationships – the way each Person is
related to the Others – provide an exemplar
for right human relationships too. If we are
made in the image of this trinitarian God,
it follows that we are meant to relate as the
Three Persons do. And among the qualities
of the interrelationships of Father, Son and
Holy Spirit are mutuality, respect, equality
(none is subordinate to any other Person) and
uniqueness. Even within the close relations
of the Three, as ancient Christian writers
envisaged the life of God, each divine Person
has the space and opportunity to ensure that
his uniqueness emerges.
Acknowledging in this way the dignity of
every human being, irrespective of race, gender,
skin colour, religion, ethnicity, means that our
modern talk of human rights its beautifully
into Christian thinking. Correspondingly, the
development of human rights theory, language
and legislation helps to reinforce Christian
faith in the dignity of each human person.
Related concepts such as the principle of
participation, the common good, solidarity
and justice also complement this; our dignity
is connected to our social and inter-personal
nature. Thus, one inds in the social teaching
of the Church a constant attempt to balance
the individual (and his/her rights) with
the social (the corresponding duties that
accompany these rights). Therefore, while the
dignity of the person and his/her rights are
constantly acknowledged, it is understood
against the broader canvas of social obligation.

DISCUSSION QUESTIONS
What are the main challenges to the protection of human dignity in Ireland today?

What could we do to increase understanding of the principle of human dignity in our society?

8
 THE COMMON GOOD
the common good is described in Catholic teaching as the “sum total of social
conditions which allow people, either as groups or as individuals, to reach their
fulilment more fully and more easily.”
Gaudium et spes, 26

The Christian understanding of the common
good offers a balance between extreme
individualism and totalitarian notions of how
society should function. It emphasises the fact
that the fundamental rights of all people must
be protected and promoted, while at the same
time acknowledging that we are part of a social
whole. Hence, individual rights bring with
them corresponding responsibilities.
The Christian anthropological vision of the
person, as mentioned earlier, highlights
features that point towards and accentuate
human relationality, and this radically
relational understanding of the person (in
relationship with God and with neighbour)
reinforces the notion of social commitment.
Christian thought merges with that of ancient
Greek philosophers in its belief that human
lourishing is best realised through positive
human relationships with others.
The common good describes the complex
web of social and inter-personal relationships
that we need in order to lourish, as well as
the context or environment that is necessary
for those relationships to foster and to grow.
It encompasses much more than just the
material commodities, services and utilities
that perhaps we tend to think of irst. Needless
to say, access to education, healthcare, food,
housing and other components of an adequate
social infrastructure is essential to our realising
the common good. However, the Christian
notion of the common good also makes much
of those social relationships that are vital to
both individual and societal lourishing.
Hence, the common good and what is known
in Catholic social doctrine as the principle of
participation are intricately linked. Translating
this into practical terms, we can say that
civic participation, in its many guises, is a
critical dimension of the common good. It
is through our participation in society that
we contribute to the larger social good. We
may do this politically through exercising
our vote in elections, or through the paying
of taxes in order to provide social services for
the less well off, or through our involvement
in local community groups, through peaceful
protest, or through our participation in various
voluntary organisations. Civil society, as it
is called, provides some of the mechanisms
through which we participate in our
communities. Political authorities play a major
role in the promotion and protection of the
common good, but it is impoverishing to think
only in terms of what a government must
provide for its citizens. There is an onus on
each of us to contribute to the common good
according to our gifts and our role in society.

9
 DISCUSSION QUESTIONS
What particular contribution can the Church make, either in your own parish or globally,
to the promotion and protection of the common good?

How do the structures of your community help/hinder social participation?

How might the local Church help to promote greater awareness of the common good?
What other organisations might it work with to this end?

PARTICIPATION
“Changing structures without generating new convictions and
attitudes will only ensure that those same structures will become,
sooner or later, corrupt, oppressive and ineffectual.”
Pope Francis, Evangelii gaudium, 189

The principle of participation is based on the
belief that human agency is itself a good,
and an integral part of the common good.
The Compendium of the Social Doctrine of the
Church describes participation as “a series
of activities by means of which the citizen
contributes to the cultural, economic, political
and social life of the civil community to
which he/she belongs” (n. 189). It goes on to
explain that participation is a cornerstone
of “all democratic orders and one of the
major guarantees of the permanence of
the democratic system” (n. 190). This is the
background to a principle well expressed by
Pádraig Corkery: “because participation is a
basic right that contributes to the common
good of society there is a duty on all to
challenge attitudes and structures that
of participation is important not only for the
mission of the Church ad extra, but also for
the life of the Church ad intra. A movement
towards greater recognition of lay members
of the Church and increased lay participation
in Church life, several decades in train, was
emphatically endorsed at the Second Vatican
Council. The bishops participating in the Council
acknowledged the very distinctive roles that lay
people play in the world: “The laity are called
to participate actively in the whole life of the
Church; not only are they to animate the world
with the spirit of Christianity, but they are to be
witnesses to Christ in all circumstances and at
the very heart of the community of mankind”
(Gaudium et spes, 43).
–
3 Pádraig Corkery, Companion to the Compendium of the

work against participation.” 3 The principle Social Doctrine of the Church, p. 77.

DISCUSSION QUESTIONS
What are the attitudes and structures that deny people the opportunity to participate in society?
What can we do about them? How might the Church/Church groups help?

10
 SOLIDARITY
“[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 irm and persevering
determination to commit oneself to the common good; that is to say to the good of all
and of each individual, because we are all really responsible for all.”
Saint John Paul II, Sollicitudo rei socialis, 38

The virtue of solidarity became prominent in
Catholic social thinking in the late nineteenth
and early twentieth centuries. It was used
to differentiate Catholic social thought from
liberal and communist theories of how society
should be run. The concept became a central
feature of the Polish workers’ movements in
the 1980s and of the teaching of Saint John Paul
II. The notion of solidarity moves us towards
encounter with others. This is not a hollow
idea, or a vague feeling of compassion for the
plight of those around us. Rather, it pushes us
out into positive encounter with others. It is a
proactive notion, one which concerns not only
the quality of our relationships but also issues
in action towards rectifying injustices suffered
by others.
In the Compendium we read that the virtue
of solidarity “highlights in a particular way
the intrinsic social nature of the human
person, the equality of all in dignity and
rights and the common path of individuals
and people towards an ever more committed
unity” (n. 192).
We see every day the manifold ways in which
the modern world is interconnected. We
have become a highly interdependent global
community. Increased communication and
travel allows us to know almost immediately
what is happening thousands of miles away.
We are able to respond to crises more speedily
and effectively. This helps to foster a greater
sense of interdependence and of solidarity
among people and peoples. The international
responses to tragedies such as the 2004
Indian Ocean tsunami, or the efforts to ind
missing Malaysian Airlines Flight MH370 in
2014, illustrate the ways in which the human
community can be mobilised in times of
great tragedy.
However, increased communication and wider
distribution of information also highlight the
enormous inequalities in our world. We have
instant access to information concerning
poverty, malnutrition, famine, dictatorships,
and ethnic cleansing. Solidarity, therefore,
requires of us a irm commitment to “the good
of all and of each individual because we are all
really responsible for all (n. 193).

DISCUSSION QUESTIONS
What are some of the main challenges to solidarity in our society today?
What do the Church/Church groups do to help promote a spirit of solidarity in our communities?

11
 THE PRINCIPLE OF
SUBSIDIARITY
This principle states that government should
not over-extend its reach into local or personal
affairs. Rather, the State should help (subsidium)
local groups and not try to control or replace
their decision-making abilities. This adds to
a richness and vibrancy in society whereby
local expertise, knowledge and skills contribute
to the running of communities. We can see
how the principle of solidarity is important
here, as are concepts such as human agency,
responsibility, freedom, human creativity and
initiative.
The State, of course, can intervene in local
issues. In situations where the common good
is threatened, or in times of crisis when local
structures are unable to adequately deal with a
problem, the resources of the State may need to
be called upon for the good of the community.
This principle is based on the recognition that
individuals and local groups have something
unique and positive to contribute to society,
and that it is not the business of the State to
deny individuals or groups this right. To do so
quenches the spirit and freedom of individuals,
and thus can be destructive to human
lourishing.
We might also think of subsidiarity as both a
means and an end. It can be understood as a
“means” in so far as it allows for more effective
and creative governance. The State has limited
resources, and can rarely, if at all, assume
total control over the running of a country.
Delegating responsibility for local affairs to
local communities frees the State to look after
national interests. It also serves as a means
towards the realisation of human creativity
and involvement in social affairs. But it can
be understood also as an “end”, since freedom,
initiative, creativity and social responsibility
are good in themselves, quite apart from
any good outcomes which may result from
their exercise.

DISCUSSION QUESTIONS
How do you see the principle of subsidiarity being realised at parish and diocesan level?
Can you identify the ways in which people at every level of civil community are included
in decision-making?
How can the Church contribute to greater local participation in civil life, and how might
Christian citizens collaborate with other religious groups towards this end?

12
 THE UNIVERSAL DESTINATION
OF THE WORLD’S GOODS
In Centesimus annus saint John Paul II stated that “God gave the earth
to the whole human race for the sustenance of all its members, without
excluding or favouring anyone. this is the foundation of the universal
destination of the earth’s goods.”
Centesimus annus, 31

Christians believe that all human beings
are made in God’s image and likeness, and
therefore all have the right to participate in
God’s creation. The world’s goods are not the
preserve of the select few, and Christians,
motivated by the joy of the Gospel, are called
to rectify processes and structures that exclude
and alienate people.
Church we are reminded that “the principle
of the universal destination of goods is an
invitation to develop an economic vision
inspired by moral values that permit people
not to lose sight of the origin or purpose of
these goods, so as to bring about a world of
fairness and solidarity, in which the creation of
wealth can take on a positive function” (n. 174).

The idea of the universal destination of the
earth’s goods can be described as a natural
right. By this we mean that it stems from
our human nature, made as we are in God’s
image. Other rights, such as the right to private
property for example, must not hinder this. In
the Compendium of the Social Doctrine of the
Thus, the earth’s goods, governed by the norms
of a socially just distribution, ought to enhance
the lives of all human beings and allow for the
lourishing of all peoples. This includes not
only the material commodities and resources
of the world, but also the invention of new
technologies and processes.

DISCUSSION QUESTIONS
How might the principle of the universal destination of the world’s goods impact
our decisions as consumers?
How could we support members of our local Church community in making
ethical consumer choices?

13
 THE OPTION FOR THE POOR
“I tell you solemnly, in so far as you did this to one of the least of
these brothers and sisters of mine, you did it to me.”
Matthew 25:40

“doubly poor are those women who endure situations of exclusion, mistreatment
and violence, since they are frequently less able to defend their rights.”
Evangelii gaudium, 212

As we saw above, in both Old and New
Testaments the Christian encounters a God
who takes a deliberate stance on behalf of the
poor. The God of Jesus Christ is an inclusive
God, and One who recognises the suffering
of the marginalised in a particular way. The
Gospel message is motivational, therefore,
moving us outward towards action on behalf
of others.
The principle of the universal destination of the
earth’s goods has a direct connection with the
option for the poor. There is a moral imperative
to distribute the resources and technologies
of the world in a more just and equitable way.
In a world of gross inequalities, Christians are
called to challenge and reform the structures
and attitudes that continue to exclude millions
of people from the beneits
of our earthly community.
Poverty takes on many guises. We most
immediately think of economic deprivation
and the ways in which people remain isolated
because of it. Food insecurity, lack of access to
clean water and basic healthcare, poor housing,
homelessness – these are all the consequences
of the economic marginalisation of millions
of people around the world. But we might
also think of social, cultural and spiritual
poverty. Many people ind themselves excluded
from social, political, religious and cultural
participation because of their gender or their
ethnicity.
“It is essential to draw near to new forms of
poverty and vulnerability, in which we are
called to recognise the suffering Christ, even
if this appears to bring us no tangible and
immediate beneits. I think of the homeless,
the addicted, refugees, indigenous peoples,
the elderly who are increasingly isolated
and abandoned, and many others” (Evangelii
gaudium, 210).
Pope Francis draws our attention to the
vulnerability of the poor, especially the many
women around the world who are “doubly
poor” because of their economic, social and
cultural subordination. He tells us that “For
the Church, the option for the poor is primarily
a theological category rather than a cultural,
sociological, political or philosophical one. God
shows the poor ‘his irst mercy’. This divine
preference has consequences for the faith
life of all Christians, since we are called to
have ‘this mind … which was in Jesus Christ’”
(Evangelii gaudium, 198).

14
 DISCUSSION QUESTIONS
What forms of poverty and vulnerability are we aware of in our local community?
How can we, as a Church community, reach out to those who are experiencing spiritual poverty?

INTEGRAL HUMAN DEVELOPMENT

“the moral dimension of the economy shows that economic eficiency
and the promotion of human development in solidarity are not two separate
or alternative aims but one indivisible goal.”
Compendium of the Social Doctrine of the Church, 332

In 1967 Pope Paul VI issued his social encyclical
on development, Populorum progressio. It can
be argued that this remains the blueprint
for current Catholic thinking on this topic.
Its signiicance was such that later Popes
marked its anniversary by publishing social
documents. Its relevance for today’s world
continues to be seen; many of Pope Paul’s
warnings were realised, and much of this
document addresses the economic dificulties
that we face in the island of Ireland today.
Secondly, Pope Paul is highly critical of a
concept of development that prizes economic
growth above all other human considerations.
He says that it is “unfortunate” that a system
exists which regards “proit as the key motive
for economic progress, competition as the
supreme law of economics, and private
ownership of the means of production as an
absolute right that has no limits and carries no
corresponding social obligation” (Populorum
progressio, 26).

There are a number of features of Pope Paul’s
vision of integral human development. Firstly,
it is person-centered. The human person must
be placed at the centre of our understanding
of development, and that in turn requires us
to coin an understanding that incorporates
all dimensions of human living – the spiritual,
cultural, emotional, relational and material
dimensions. “Development cannot be limited
to mere economic growth. In order to be
authentic, it must be complete; integral, that
is, it has to promote the good of every [person]
and of the whole [person]” (Populorum
progressio, 14).
Similarly, Pope Francis critised a trickle-down
view of economic progress, noting the unequal
beneits it brings. “Some people continue to
defend trickle-down theories which assume
that economic growth, encouraged by a free
market, will inevitably succeed in bringing
about greater justice and inclusiveness in the
world. This opinion … expresses a crude and
naïve trust in the goodness of those wielding
economic power and in the sacralised workings
of the prevailing economic system” (Evangelii
gaudium, 54).

15
Pope Paul also recognised the close connection
between development and peace. If we are to
ind lasting peace and stability in our world
we must work towards equitable and fair
development. This point has been echoed by
economists such as James Wolfensohn, who
have repeatedly insisted that peace can only
be achieved by tackling poverty. Sustainable,
equitable development, therefore, is key to
the creation of lasting peace in our world.
But it cannot be a type of development that
excludes the majority and beneits the few, but
rather one that is inclusive and beneicial for
all. Authentic development must cater for all
aspects of human lourishing, and allow for
the possibility of all people to participate in
social progress.

DISCUSSION QUESTIONS
What is required in our society to enable people to lourish?

What is the impact of inequality in our society? Who is suffering as a consequence of inequality?

TIMELINE DOCUMENTS4
Pope Leo XIII Rerum novarum 1891

Pope Pius XI Quadragesimo anno 1931

Pope Pius XII Christmas Messages 1939–1945
Saint John XXIII Mater et magistra 1961
Pacem in terris 1963

Second Vatican Council Gaudium et spes 1965

Dignitatis humanae 1965
Pope Paul VI Populorum progressio 1967
Octogesima adveniens 1971
Synod of Bishops Justitia in mundo 1971
Saint John Paul II Familiaris consortio 1981
Laborem exercens 1981
Sollicitudo rei socialis 1987
Centesimus annus 1991
Pope Benedict XVI Deus caritas est 2005
Caritas in veritate 2009
Pope Francis Evangelii gaudium 2013
Latin American Catholic Medellin Documents 1968
Bishops’ Conference Puebla Documents 1979

16
Irish Catholic Bishops’ A Call to Action in Times 2011
Conference (and associated of Crisis
Councils and Agencies)

From Crisis to Hope: Working To 2011

Achieve the Common Good

Challenging Poverty 2010

in Northern Ireland

The Cry of the Earth 2009

In the Wake of the Celtic Tiger:

Poverty in Contemporary Ireland 2009

Violence in Irish Society: 2008

Towards an Ecology of Peace

Catholic Bishops’ Conference Choosing the Common Good 2010

of England and Wales

Meeting God in Friend 2010

and Stranger

United States Catholic Forming Consciences for 2011

Bishops’ Conference Faithful Citizenship

When I Call for Help: A 2002

Pastoral Response to Domestic
Violence Against Women

Sharing Catholic Social 1998

Teaching: Challenges
and Directions

Living the Gospel of Life: 1998

A Challenge to American
Catholics

Economic Justice for All 1993

The Harvest of Justice

is Sown in Peace 1986

Catholic Bishops’ Conference What is Happening to 1988

of the Philippines Our Beautiful Land?

Indian Bishops’ The Role of the Church 2013

Conference for a Better India

4 Please note, the Bishops’ Conference documents listed here are a selection of documents produced, and do not
represent a comprehensive list. In addition, this is merely a sample of Bishops’ Conferences from around the world
that issued documents dealing with social justice issues.

17
 USEFUL CATHOLIC
SOCIAL TEACHING TEXTS
AND COMMENTARIES
All Church social documents are available from the Vatican
website: www.vatican.va

Catechism of the Catholic Church (2nd ed.). (Washington, DC:

Libreria Editrice Vaticana-United States Conference of Catholic
Bishops, 2000)

Congregation for the Doctrine of the Faith, “Doctrinal Note on

Some Questions Regarding the Participation of Catholics in Political
Life”, in Readings on Catholics in Political Life (Washington, DC:
USCCB, 2006)

Council for Justice and Peace, “Catholic Social Teaching

Perspectives”, available at: www.catholicbishops.ie/2012/09/27/
catholic-social-teaching-explored

Eucharistic Congress, “Inclusive Parishes”, available at:

www.iec2012.ie/media/CommunionandInclusion
Jan20121.pdf

Mark J. Allman, Tobias L. Winright, After the Smoke Clears: The Just
War Tradition and Post War Justice, (New York: Orbis, 2010)

Eoin Cassidy (ed.), The Common Good in a Unequal World:

Relections on the Compendium of the Social Doctrine of the Church,
(Dublin: Veritas, 2007)

Eoin Cassidy (ed.), Who is my Neighbour? Deus Caritas Est:

An Encyclical for Our Times?, (Dublin: Veritas, 2009)

iCatholic videos available at: www.iCatholic.ie

International Jesuit Network for Development, The Development

of Peoples: Challenges for Today and Tomorrow, (Dublin: Columba
Press, 2007)

John A. Coleman (ed.), Globalization and Catholic Social

Thought, (New York: Orbis, 2005)

18
 USEFUL CATHOLIC
SOCIAL TEACHING TEXTS
AND COMMENTARIES
Pádraig Corkery, Companion to the Compendium of the Social
Doctrine of the Church, (Dublin: Veritas, 2007)

Donal Dorr, Option for the Poor: A Hundred Years of Catholic Social
Teaching, (New York: Orbis, 2001)

Lorna Gold, Bryan Hehir, Enda McDonagh, Ethical Globalisation,

(Christian Perspectives on Development Issues Series), (Trócaire/
Veritas, 2005)

Kenneth Himes (ed.), Modern Catholic Social Teaching:

Commentaries and Interpretations, (Washington: Georgetown
University Press, 2005)

Kenneth R. Himes, Responses to 101 Questions on Catholic Social

Teaching, (New York: Paulist Press, 2001)

Linda Hogan, Human Rights, (Christian Perspectives on

Development Issues Series), (Trócaire/Veritas, 2002)

David Hollenbach, The Global Face of Public Faith: Politics,

Human Rights, and Christian Ethics, (Washington: Georgetown
University Press, 2003)

Pontiical Council for Justice and Peace, Compendium of the

Social Doctrine of the Church, (Dublin: Veritas, 2005)

Ethna Regan, Theology and the Boundary Discourse of Human

Rights, (Washington: Georgetown University Press, 2010)

Michael Sandel, Justice: What’s the Right Thing to Do?

(New York: Farrar, Straus and Giroux, 2009)

Trócaire: A Call to Action. An Exploration of the meaning of the word

‘Trócaire’. Trócaire Internal Publication.

Trócaire resources for parishes and pastoral groups available at

www.trocaire.org/parishes

Zenit (for global Catholic news): www.zenit.org

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