(PRELIM): WEEK 4

What is the Catholic Social Teaching?

Let us start by watching the short video presentation of CST. Watch this!

https://www.youtube.com/watch?v=ELyLdMlFdzA

 The Catholic Social Teaching or CST (also called Catholic Social Doctrine) is a
body of teachings of the popes and bishops on matters of social issues. They are
official messages of the Catholic Church that deal with problems of poverty,
wealth, social injustice, economics, politics, culture, social organization,
relationship between nations, war, environment, and so forth.
 Generally, the purpose of CST is to offer guidelines on moral issues, especially on
social problems facing humanity.
o By providing analyses on contemporary global or worldwide concerns
that raise questions on the meaning of human life.
o Presents criteria for judging contemporary social concerns from the
Christian perspective.
o Proposes principles or directives for action, especially on social justice,
peace and the integrity of creation.

The following central principles that CST offers to make life more meaningful in
our times, are discussed in a general way; its specific elaboration will be discussed in
the progression of this course.

1. Respect for Human Person with Dignity and Rights

 Human person is created in the image of God and accordingly every
person possesses God-given dignity that must be respected, upheld,
defended and nurtured. The respect of human dignity is measured in the
respect of person’s fundamental human rights (Gaudium et Spes, 1964, no.
26). These rights include (see Pacem in Terris, 1963, nos. 11-27):
 the right to live, the rights pertaining to moral, cultural and
religious values (freedom of expression), economic rights,
Political rights,

2. Right to Private Property and the Common Good

 private property and other forms of private ownership of goods “assure a
person a highly necessary sphere for the exercise of his personal and
family autonomy and ought to be considered as an extension of human
 freedom ... stimulating exercise of responsibility, it constitutes one of the
conditions for civil liberty” (Compendium of the Social Doctrine of the Church,
2004, no. 176; Gaudium et Spes, 1964; no. 71: Rerum Novarum, 1891, nos. 103-
104; Mater et Magistra, 1961, nos. 428-429).
 the individual has a right to own private property but it must be
subordinated to common good.
o “Common good” may be defined as “the sum total of
social conditions which allow people, either as groups or
as individuals, to reach their fulfilment more fully and
more easily” (Gaudium et Spes, 1964, no. 26; Compendium
of the Social Doctrine of the Church, 2004, no. 164).

3. Principles of Solidarity and Total/Integral Human Development

 CST defines solidarity as "a firm and persevering determination to commit
oneself to the common good; that is to say for the good of all and of each
individual, because we are all really responsible for all” (Sollicitudo Rei
Socialis, 1987, no. 38).
 Solidarity presupposes a community or society of diverse
elements where all are called to cooperate together for the
common good.
 Solidarity is “virtue” for all social groups, not just for the rich and
the powerful.

4. Subsidiarity and Participation

 “The principle of subsidiarity is opposed to certain forms of centralization,
bureaucratization, and welfare assistance and to the unjustified and excessive
presence of the State in public mechanisms” (Compedium of the Social Doctrine
of the Church, 2004, no. 187). In the thinking of the CST, every social activity
should furnish help (“subsidium”) to the members of the “body” (that is, the
society) and never destroy and absorb them" (Quadragesimo Anno, 1931, no.
203; Centesimus Annus, 1991, no. 48).
 When subsidiarity is pursued it also promotes the principle of participation
(Octogesima Adveniens, 1971, no. 417). Participation is demonstrated in a
“series of activities by means of which the citizen, either as an individual or in
association with others, whether directly or through representation, contributes to
the cultural, economic, political and social life of the civil community to which he or
she belongs” (Compedium of the Social Doctrine of the Church, 2004, 189; confer
Gaudium et Spes, 1964, no. 75). In this sense, participation is a duty to be
fulfilled consciously by all towards the common good.
 o The cooperation of all peoples and the building of a national and
international community depend on the participation of all
peoples, such as participation in political, economic and cultural
processes.

5. Preferential Option for the Poor and Vulnerable

 Solidarity with and the care for the poor and vulnerable people (women,
children, sick, disabled, elderly, refugees, etc.) is the very heart of
Christian living that stems from the self-understanding of Jesus of his
mission: “The Spirit of the Lord is upon me, because he anointed me to
preach the good news to the poor. He has sent me to proclaim release to
the captives, and recovery of sight to the blind, to set free those who are
oppressed” (Luke 4:18).
 Preferential option for the poor and the vulnerable means
looking at the poverty of people, not that they are caused by
laziness or vices, but because of the structures of society tor how
society is organized hat have made people poor.
 Preferential option for the poor is demonstrated by standing
with the poor in solidarity.
 Preferential option for the poor means to defend the interests of
the poor and to work for changes that will eliminate systematic
injustices on the local, national and global levels, without losing
sight of the good in groups and institutions in the context of
common good.
6. Social Justice
 The principle boils down to the most central teaching, that of social justice. In
its classical formulation by the Church, justice “consists in the constant and
firm will to give their due to God and neighbour.
o The Catechism of the Catholic Church (1992) lists down several
possibilities b which social justice can be promoted:
 "As with any ethical obligation, the participation of all in
realizing the common good calls for a continually renewed
conversion of the social partners.
 When it provides the conditions that allow associations or
individuals to obtain what is their due, according to their nature
and their vocation.
 Respecting the transcendent dignity of man.
 Equal dignity as person’s demands that we strive for fairer and
more humane conditions.
  Providing the conditions that allow associations and individuals
to obtain their due.
 In sum, the result of justice is peace.
o Genuine peace is when each and every member of the human family
experience justice in one’s whole person and the whole community
men and women.
 promoting and defending human rights;
 collaborating in authentic development of the whole nation and
the whole person;
 building bonds of solidarity among people;
 creating a world order where justice and peace is the
cornerstone of international relations.

Let us ACT:
Activity: Let us have another look at globalization, this time to evaluate its
dangers or threats and promises or possibilities in the light of the principles in Catholic
Social Teaching or CST.
On the left column are the “CST principles”. On the space of the column on
“Dangers or Threats,” write your evaluation of globalization in relation to each of the
principle. On the space of the column on “Promises or Possibilities,” write your
evaluation of globalization in relation to each principle. On the rightmost column,
under “What Must Be Done,” write concrete suggestions of actions that can correct or
remove the dangers or threats and to develop further the promises or possibilities that
globalization offers.

Visit the following linkages for your reference:

https://www.cctwincities.org/wp-content/uploads/2015/12/Key-10-Principles-of-CST_1-
pager.pdf

Key Principles of Catholic Social Teachings