Principles of Catholic Social Teaching

(compiled by Fr Paul Devitt)

Principle 1 Dignity of the Human Person

Belief in the inherent dignity of the human person is the foundation of all Catholic social teaching. Human life is sacred, and the dignity of the human person is the starting point for a moral vision for society. This principle is grounded in the idea that the person is made in the image of God. The person is the clearest reflection of God among us.

Principle 2 Common Good and Community

The human person is both sacred and social. We realise 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 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.

Principle 3 Preferential Option for the Poor and Vulnerable

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.

Principle 4 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 ā€“ 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.

Principle 5 Role of Government and Subsidiarity

The state has a positive moral function. It is an instrument to promote human dignity, protect human rights and build the common good. All people have a right and a responsibility to participate in political institutions so that government can achieve its proper goals.
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.

Principle 6 Economic Justice

The economy must serve people, not the other way around. 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.

Catholic teaching opposes collectivist and statist economic approaches. But it also rejects the notion that a free market automatically produces justice. Distributive justice, for example, cannot be achieved by relying entirely on free market forces. Competition and free markets are useful elements of economic systems. However, markets must be kept within limits, because there are many needs and goods that cannot be satisfied by the market system. It is the task of the state and of all society to intervene and ensure that these needs are met.

Principle 7 Stewardship of God’s 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. How we treat the environment is a measure of our stewardship, a sign of our respect for the Creator.

Principle 8 Promotion of Peace and Disarmament

Catholic teaching promotes peace as a positive, action-oriented 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.ā€ There is a close relationship in Catholic teaching between peace and justice. Peace is the fruit of justice and is dependent upon right order among human beings.

Principle 9 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.

Principle 10 Global Solidarity and 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. It must avoid the extremists of underdevelopment on the one hand, and “super development” on the other. 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.

A convenient yardstick by which to tell whether justice is effectively present in a given situation is to ask:

Is real responsibility being exercised by the people most
affected by the decisions that are being made?

Are they allowed to share in the decision-making?