UNDERSTANDING CATHOLIC SOCIAL TEACHING

By: Dr. James Merrick

 HISTORICAL ORIGINS
The Catechism defines Catholic Social Teaching as “a body of doctrine, which is articulated
as the Church interprets events in the course of history, with the assistance of the Holy Spirit, in
the light of the whole of what has been revealed by Jesus Christ” (2422). The late Stratford
Caldecott explained it this way:
“The social teaching of the Church is that part of her moral theology which is
concerned with social, political and economic charity and justice. It does not,
however, constitute a programme in any of these areas. Practical programmes and
policies are the responsibility of statesmen and politicians to develop. These must
conform to the moral law, it being the Church’s role to set out what that law
demands through her social teaching” (Catholic Social Teaching: A Way In).
As a body or distinct form of Church teaching, it is usually regarded as having originated in
1891 with Pope Leo XIII’s encyclical Rerum Novarum which addressed both the oppression of
the working class by the Industrial Revolution and the rise of socialism as an alternative.
Don’t be mistaken! This was not the first time the Church weighed in on social issues. No
one familiar with the history of homilies, correspondence, or writings of the Church would think
social teaching was Leo’s invention. Prior to the modern world, the Magisterium could rely upon
a predominantly Catholic society and government in Christendom. People would encounter the
Church’s social teaching through Sunday homilies and catechesis. Popes could write Catholic
governors to inform them of their Christian duties. But as the Protestant Reformation took hold,
especially in Europe, the Church could no longer count on everyone’s access to the Church’s
teachings. So, through the use of “public letters,” the Church addressed “people of goodwill” in
the hopes of declaring the Church’s mind on matters of social concern. And, just so, the
Church’s social teaching is a mode of her proclamation of the gospel.

WHY THE CHURCH ADDRESSES SOCIAL ISSUES?

Today, we think the Church and the state should be separate. We tend to think, in other
words, that the Church’s role is to teach us about religious matters—like how to pray, read the
Bible, or relate to God—while economists, scientists, politicians, academics, and other secular
leaders teach us about social issues like trade, wages, or climate change. So, some might think
the Church is overstepping her bounds by discussing supposedly non-religious issues.
 There are several reasons why the Church needs to address social issues. To start, it’s a
delusion to think we can so neatly separate our religious and secular lives. God did not just create
the Church, but the whole universe. There is literally nothing that is not related to God.
Sometimes people believe Jesus’ encounter with the Pharisees in Matthew 22:15-22
validates a hard distinction between the secular and the religious. This is where he says:
“Render to Caesar what is Caesar’s and to God what is God’s.”
While the issue is more complicated than this one passage, by no means does Jesus’ reply
support our modern arrangement. The Pharisees were trying to trip Jesus up, either trying to
prove that he was for compromise with pagan rule if he supported Caesar’s tax or by proving he
was a revolutionary against Roman rule if he told Jews not to pay the tax, for which he should be
crucified. His reply astonished his listeners because he affirms paying the tax to Caesar all the
while maintaining the absolute monarchy of God. For Jesus’ response includes the question:
“Whose image is on the coin?”
When he says “give to Caesar what is Caesar’s and to God what is God’s” he is saying “give
to Caesar what has Caesar’s image on it - the coin - but give to God what has God’s image on it -
humanity.” Scripture does not support the notion that so-called political or secular topics are off
limits for the Church.
Furthermore, society arranges our relationship to the goods of creation, and this can rival the
providence of God. The Church desires that we accept divine providence. It does not want us to
impatiently reject it through the creation of our own Towers of Babel.
Finally, the Church addresses social issues out of her concern for the faithful and for all of
humankind. She knows our lives are impacted by our societies. Therefore, she offers pastoral
guidance as well as advocacy as expressions of her maternal charity.

HOW DOES THE CHURCH ADDRESS ISSUES?

In the words of Pope St. Paul VI in his apostolic letter Octogesima Adveniens, the Church’s
social teaching proposes “principles of reflection, norms of judgment and directives for action”
(4) that Christian communities must apply to their own historical and cultural circumstances. The
Church is very clear that she does not propose technical solutions or policies. Rather, in a society
that so often addresses social issues in technological, economic, or political terms alone, the
Church - as a student of human nature and divine law - reminds society of the moral issues and
principles. Further, the Church calls upon society to recognize that social progress depends upon
human spiritual and moral progress.
The social documents of the Church tend to survey a social issue, outline the relevant moral
principles, and then highlight the spiritual conversion necessary for redressing the issue. While
the Church’s social teaching is an application of natural law, the Church recognizes humans can
neither fulfill its demands nor reach fulfillment apart from divine grace and conversion.

HOW CAN I GET STARTED STUDYING CATHOLIC SOCIAL TEACHING ?

Modern society’s technological and economic development is outpacing, if not diminishing,
our moral and spiritual capacity. Catholic Social Teaching persistently warns us about this
danger. We can produce and communicate like never before. Yet, we so regularly lack the moral
resources and strength to communicate well. It is therefore urgent that we hear the wisdom of
Christ in the Church’s social teaching. How might we begin?
There are many introductions to Catholic Social Teaching. I already referenced the brief
introduction by Stratford Caldecott. Anthony Esolen has a punchy and principled, even if pointed
primer called Reclaiming Catholic Social Teaching. My own introduction is forthcoming. But
there’s no substitute for reading the documents themselves. A course or textbook for an
understanding of the concepts and historical background is helpful, but not necessary. You could
read the Compendium of Catholic Social Doctrine which gathers together the teachings
thematically. Or you could start with the major documents listed below. (The titles are in Latin
but the link to the English translations are mentioned in the source.):
Rerum Novarum Quadragesimo Anno
Populorum Progressio Mater et Magistra
Pacem in Terris Gaudium et Spes (Second Vatican Council document)
Laborem Exercens Sollicitudo Rei Socialis
Centesimus Annus Caritas in Veritate
Laudato Si