Companion to the

Compendium of the
Social Doctrine
of the Church

PADRAIG CORKERY

VERl1AS
Foreword 7

Introduction 10

Part l:
vVhy social Teaching? 15
Chapter One: Why social teaching?
The Church's self-understanding 17

Part 2:
Solid Foundations:
The Christian \Vorld-view
Chapter Two:
Creation as a gift to all of humanity
from a loving God 39
Chapter Three:
The Human Person 44
I: Christian anthropology 44
II: The significance of work 54

Part 3:
The Basic Tools for a Critical
Evaluation of the Social, Political
and Economic Spheres 67
Chapter Four: Catholic social teaching:
Central principles 69
I: The universal destination of the world's goods 69
II: The common good of society and humanity 73
III: The principle of subsidiarity 74
IV: The importance of participation 76
V: The principle and virtue of solidarity 77
VI: The fundamental values of social life:
Truth, freedom, justice and love 79

Part 4: The Application of the

Principles of Catholic Social
Doctrine to the Econrn nic,
Political and social Spheres 85
Chapter Five: Economic life 87
Chapter Six: Political life 94
Chapter Seven: The reality of global conflict
and the challenge of peace 101

Part 5: The Church's Social

Doctrine and Irish Society 109
Chapter Eight: The Irish context:
Challenges and opportunities 111

General Index 123

r
c)cic1l ach
The Church's self-understanding
(Cornpenctiurn

Since the publication of Rerum Novarum in 1891 the

Catholic Church has consistently and explicitly
addressed issues of social justice. This has been done
both at a global and local level. The Compendium of
the Social Doctrine of the Church brings together in a
systematic way the central insights and developments
in the tradition of Catholic social teaching. Mt25:34-6
Some may ask why this is so? Should the Church not Come you whom my
leave questions pertaining to justice, economic systems Father has blessed,
and human rights to politicians and 'governments? take for your heritage
the kingdom prepared
Should the Church concern itself only with prayer and for you since the
worship? foundation ofthe
world. For I was
The Church's involvement in social action and hungry and you gave
teaching flows from its self-understanding as a me food; I was thirsty
community centred on the person of Christ and the and you gave me
drink; I was a
call of the Gospel to 'do likewise'. The Christ of the stranger and you
Gospels was concerned for the welfare of those he met made me welcome;
and he encouraged his disciples to imitate his ways. In naked and you
his lifestyle and preaching he highlighted values such clothed me, sick and
you visited me. In
as justice, respect for people, solidarity and peace. He prison and you came
constantly emphasised that love of God and love of to see me.
our brothers and sisters are linked. For the Christian
commw1ity the promotion and defence of the human
person is a sign of its fidelity to the person of Christ
and the Gospel visiqn.
In a.more theological way the Christian community
understands itself as a community called to Christian
orthodoxy and orthopraxis; right belief and right living.
This is succinctly summed up in the Gospel call to

Why Social Teaching? 17

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I

love of God and love of neighbour. This consistent

Gospel call has lead to a strong rejection of a dualism
that would reduce love of God to acts of worship only;
that would in a sense leave the Gospel 'in the
sanctuary'. Consistently over the centuries the
Christian community has taught that our response to
the invitation of Christ is to be seen in our attitudes
and actions towards our fellow human beings.
Furthermore, as disciples of Christ we are called to
contribute to the building up of God's kingdom by
bringing the spirit and values of the Gospel into daily
life. As disciples we are both challenged and enabled to
let the spirit and values of the Gospel shape our
personal lives and the structures of our communities
and societies. We are a 'new creation' (41-4) called and
enabled to renew relationships with others and called
to love our neighbour as ourselves 'because we are
really responsible for everyone' (43). In the words of
the Gospel we are called to be 'the salt of the earth and
the light of the world', challenged to transform our
lives and communities so that they more adequately
reflect the ways of God (53).
The commitment of the Catholic tradition to issues of
social justice and human well-being flows readily then
from our understanding of the Gospel and the person
of Christ. 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 (55).

A broken \Norld
Our everyday experiences tell us that the world we
inhabit is a very broken and u°:even world. Human

18 Companion to the Compendium

happiness and human pain and misery live side by
side. As Christians how do we understand such
negative realities as war, human cruelty and
indifference, the deaths of millions through starvation
in a world of plenty? How can they be squared with
belief in a loving God and the 'good news' of the
Gospel?
An important part of the Christian understanding of
the world is a realism about human sinfulness.
Christians are not na'ive; they are not Utopians. The
biblical story of Adam and gives us a good insight
into the human condition. There is a tendency in all of
humanity to wander from God's ways and become
self-centred and unjust. The Gospel call is for a
personal transformation so that we live more fully the
values and spirit of the Gospel.
Furthermore the tradition of Catholic social teaching
acknowledges that human sinfulness greed,
indifference, selfishness, hatred - can also become
enshrined in the very structures and patterns of society.
Consequently the tradition speaks about 'structures of
sin' or 'social sin'. A good example of such a sinful
structure would be the institution of apartheid where
the sin of racial hatred and discrimination became
enshrined in the laws and structures of a society.
However, as we ~..:now from the history of apartheid in
South Africa, socieries can be transformed. All societies
have laws, customs and structures that reflect human
choices and priorities. As such they can reflect both the
best and worst of humanity; inclusiveness or exclusion,
altruism or greed, concern or indifference. But societal
structures and laws, since they are human constructs,
can be changed for the better. Part of the Christian
vocation is to engage the structures and laws of
societies so that they better reflect the Gospel values of
justice and respect for human dignity. Catholic social
teaching has explicitly engaged in this ministry of

\Vhy Social Teaching? 19

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;

critique and constructive proposal smce the

publication of Rerum Novarum in 1891.

Central insights of the Church's

social doctrine
The central demand of Catholic social teaching is that
the dignity of the human person be affirmed and
promoted in our personal lives and in the economic,
social and political spheres both domestically and
internationally. In the Christian community the
dignity of the human person is central. The Christian
claim that we are created in the 'image of God' is a very
radical claim with far-reaching consequences for how
we view the human person. Christian anthropology -
how we understand the human person - argues that
each person has a dignity that is intrinsic and
inalienable. This dignity flows readily from our reality
as children of God. It also claims that we are more than
one-dimensional; there is a 'Godly' or spiritual
dimension to each person that needs to be
acknowledged and affirmed. Indeed the Church
understands itself as called to be a 'sign and defender
of the transcendence of the human person' (49).
The person then is the measuring stick that the
Catholic tradition of social teaching uses to evaluate .
and critique the economic, political and legal
structures of society. Whatever attacks, diminishes or
denies the dignity of the human person is of concern
•to Christians. Whatever negatively impacts on the
human person and malres human flourishing more
difficult is of concern to followers of the Gospel.
Poverty, exploitation, injustice and violence all cause
hurt and pain to the person and call for a response
from believers. Through the virtue of solidarity the
church 'stands with every man and woman of every
time and place to bring them the good news of the

20 companion to the Compendium

Kingdom of God' (60). It makes the Gospel present in
the 'complex network of social relations' and strives to
create communities that are more human because they
are 'in greater conformity with the Kingdom of God'
(63).

social concern as optional?

Mt 22:34-40
Because of its self-understanding the Church is quite
Jesus said, 'You must
clear that the creation of societies that more adequately love the Lord your
serve and promote the human person is 'an essential God with all your
part of the Christian message ... This is not a marginal heart, with all your
soul, and with all
interest or activity, or one that is tacked on to the your mind. This is
Church's mission, rather it is at the very heart of the the greatest and the
Church's ministry of service' (67). first commandmmt.
The second resembles
Because of this mission the Church has both a right it: You must love your
and a duty to 'develop a social doctrine of her own and neighbour as yourself
On these two
to influence society and societal structures' (69). A commandments hang
faith community gathered around the person of Christ the whole Law and
and the Gospel 'cannot remain indifferent to social the Prophets too. '
matters' (71) but must strive to transform them'with
Gospel values. The purpose of the Church's social
doctrine is to guide 'peoples' behaviour' (73) so that
their relationships respect the true nature of the
human person and the purpose of creation as revealed
through Revelation and reason.

Audience
Though the Church's doctrine has been developed out
of a faith context it does not exclude the role of reason.
A consistent claim of Catholic teaching is that- the
central features of morality can be grasped by human
reason. In the Christian vision God did not abandon
humanity but, rather, endowed us with reason that
enables us to grasp the meaning and purpose of life.
Through this appeal to reason Catholic social teaching

Why social Teaching? 21

 r
has a 'universal applicability' (75) and appeal. This is re:
seen clearly in the fact that the texts of the Church's (5
social doctrine are addressed to 'men and women of to
goodwill' rather than simply to believers (84). The m
Church is firmly convinced that its social doctrines ec
rooted in its understanding of the human person can de
be grasped by all who are sincerely looking for and SU
open to the truth. For this reason too the Church be
engages in interdisciplinary dialogue with the human of
sciences and other branches of knowledge in her quest fo
to create an ethos in society that is respectful of the re,
human person (76-8). pt
so
'fr
The necessity of action re:
pr
The Church by its very nature is called to proclaim the
an
Gospel and to evangelise society. An essential part of
(5
this new evangelisation is a 'proclamation of the
Church's social doctrine' (523). However, this
proclamation must be accompanied by a firm
C
commitment to action. Hence its social doctrine must
be the reference point for its 'pastoral activity in the
social field' (524). In today's world more than ever the co
Church's 'social message will gain credibility more di:
immediately from the witness of action than as a result ca
of its internal logic and consistency' (525). Indeed the en
Church must not only proclaim and work for h
conditions in society that enable human flourishing
but must enshrine those same conditions in its own
life. T
f2
Best-kept secret and hidden Tl
be
treasure rol
Within the life of the Church the corpus of social an
doctrine provides an 'extraordinary resource for OU

formation . . . especially true of lay-persons who have Cl

22 Cornpanion to the compendium w

responsibilities in various fields of social and public life'
(528). This resource could enable Christian lay-persons
to be the yeast in society, bringing new life and
inspiration into the world of work, politics and
economics. However, experience indicates that 'this
doctrinal patrimony is neither taught n9r known
sufficiently, which is part of the reason for its failure to
be suitably reflected in concrete action' (528). In light
of this reality the Compendium recommends that 'the
formative value of the Church's social doctrine should
receive more attention in catechesis' (529). The
purpose of this exposure to the richness of the Church's
social doctrine is to motivate action that will lead to the
'humanisation of temporal realities' (530). For this
reason too exposure to social doctrine should feature
prominently in institutes of Catholic education (532)
and in the formation of candidates for the priesthood
(533).

Cooperation with others

Because of its concern for the human person and
community the social doctrine of the Church enables
dialogue with civil and political leaders who are also
called to serve the human family. It also, of course,
enables dialogue and cooperation with other religious
leaders and communities (534-7).

The unique role of the lay

faithful
Though all Christians are called to be active subjects in
bearing witness to the Church's social doctrine, the
role of the laity is both unique and indispensable. They
are called to a 'Christian discipleship which is carried
out precisely in the world' (541). They give witness to
Christ through their efforts at transforming the world

Why Social Teaching? 23

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!

in light of Gospel values. Their primary challenge is to dimer

bring 'faith and life together' by integrating their faith actior
into their everyday lives. For the Christian disciple insists
there cannot be two parallel lives in their existence: criteri
histor
or en
on the one hand, the so-called 'spiritual life', with conde
its values and demands; and on the other, the so-
the pi
called 'secular' life, that is, life in a family, at work,
cultur
in social relationships, in the responsibilities of
societ
public life and in culture. (546)
Politic
Lk 6:46 expres
Indeed the Second Vatican Council judged the of otb
Why do you call me 'separation of Christian faith and daily life as one of can"
'Lord, Lord' and not
the most serious errors of our day' (554). good
do what I say?
'more
huma
Decision making accept
In deciding what to do in the concrete situation 'auton
believers are guided by the virtue of prudence - 'the that t
virtue that makes it possible to discern the true good demar
in every circumstance and to choose the right means persor
for achieving it. Thanks to this virtue moral principles the r
are applied correctly in particular cases' (547). The confir
social doctrine of the Church suggests that three and n
distinct stages be observed when deciding on concrete limits
action: reflection and consultation, evaluation and
decision.
HOv
Cati
Engaging culture and politics
Thoui
Through their service of the Church's social doctrine transfc
the laity can provide a unique service to the human questi◄
person and to culture. There is a great need today to social
engage and enliven culture with the values of the in thei
Gospel, especially those of respect for human dignity the sa
and justice. We can say then that the 'ethical teachi1

24 Companion to the Compendium Why

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dimension of culture' must be a· priority in the social
action of the laity (556). The Church's social doctrine
insists that the criterion of the human person 'is the
criterion for shedding light on and verifying ·every
historical form of culture' (558). Whatever diminishes
or crushes the human person must be exposed and
condemned. The denial of the religious dimension of
the person is one example of a historic expression of
culture that leads ultimately to the destruction of
society (559).
Political involvement is a worthy and demanding
expression of the Christian commitment to the service
of others. Politicians inspired by their Christian faith
can work towards the achievement of the common
good and the creation of societal structures that are
'more and more consistent with the dignity of the
human person' (566). Though Church social doctrine
accepts the autonomy of the State it understands that
'autonomy' in a very precise way. In particular it argues
that the State cannot be autonomous or free of the
demands of the moral law. The state is bound - like all
persons - to act in a way that respects the demands of
the moral law discovered through reason and
confirmed in Christian Revelation. The innate dignity
and natural rights of the human person place real
limits on the activities of the State (571).

How significant or weighty is

Catholic social doctrine?
Though the Church is clear that the call to engage and
transform society is a 'constituent part of the Gospel'
questions still arise as to the exact 'weight' of Catholic
social teaching: Are believers obliged to respond to it
in their private and professional lives? Does it demand
the same attention and respect as Catholic moral
teaching on other subjects? Should it have an impact

Why Social Teaching? 25

 on choices and priorities pursued at home and in the
r Beca,
workplace? soc1e
The Church is very clear on this important question: conti
and
realit
Insofar as it is part of the Church's moral teaching, confi
the Church's social doctrine has th·e same dignity foun,
and authority as her moral teaching. It is authentic diffe1
Magisterium, which obligates the faithful to adhere const
to it (80) Ch~u
and<
newc
However, a distinction must be made between the as a
articulation of fundamental principles (e.g. the right to 'pere1
strike, the right to fairness and justice in society) and CU-CUI
the application of those same principles to complex peace
situations. Hence the 'doctrinal weight of the different
teachings and the assent required are determined by
the nature of the particular teachings, by their level of Bric
independence from contingent and variable elements, Cat
and by the frequency with which they are invoked'
(80). Faithful believers are obliged to assent to the core The
principles of Catholic social doctrine but may disagree devel,
on how best these principles are served in a particular can I:
economic or political strategy. Though united in their begin
commitment to the common good, believers may, for 1891
example, legitimately disagree on its content and Thou
achievement. intere
'Reru;
(87).
Static or dynamic? . title '
• The Christian family is a living and dynamic family Work
called to live the Gospel in a changing world. Over the This
centuries in response to changing landscapes it has social
teased out ever more completely the demands of the point
Gospel. In the same way the social doctrine of the social
Church is not static or complete but is, rather, a analyi
dynamic entity that engages with new situations. princi

26 Companion to the Compendium Why

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Because it is always attentive to the changing nature of
society 'the Church's social doctrine is characterised by
continuity and renewal' (85). It draws universal values
and princi:ples from its reasoned reflections on the
reality of the human condition. These are clarified and
confirmed in the message of the Gospel. In this way its
foundational principles do 'not depend on the
different cultures, ideologies or opinions; it is a
constant teaching' (85). On the other hand, the
Ch~rch's social doctrine is open to continuous renewal
and development as it applies these same principles to
new circumstances. In this sense it can be understood
as a 'work site' where work is always in progress;
'perennial truth penetrates and permeates new
circumstances, indicating new paths of justice and
peace' (86).

Brief historical sketch of

catholic social doctrine
The history of the Church's social doctrine shows
development and clarification over the centuries. This
can be seen in the following brief historical sketch
beginning with the publication of Rerum Novarum in
1891.
Though the Church community always showed an
interest in justice issues in society, the puolication of
'&rum Novarum marks the beginning of a new path'
(87). The encyclical often appears under the English
_title 'The Condition of the Working Classes' or 'The
Workers Charter'. These titles reveal clearly its focus.
This encyclical has inspired 'Christian activity in the
social sphere' over the decades and has been a consistent
point of reference for this activity (89). Subsequent
social encyclicals 'can be seen as an updating, a deeper
analysis and an expansion of the original nucleus of
principles presented in &rum Novarum' (90).

Why Social Teaching?

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rI

In this great encyclical Pope Leo XIII confronted the Pope

ills of his time: the plight of the industrial worker in justio
the newly industrialised cities of Europe. He strongly Thed
defended the rights of the workers to conditions that a mo
were in harmony with their dignity as persons. He Thou
clearly rejected a philosophy that reduced the worker indep
to a 'cog in the wheel'. In the course of the encyclical still e<
he established principles that were developed and called
clarified in later Church documents: private property would
as a natural but non-absolute right; the right to a just and t
wage; the natural right to form unions; the right to solida
strike; the dignity of the human person as the world
fundamental criterion for evaluating economic and link
labour policies. confli,
(98). l
Quadragesimo Anno in 1931 addressed a vety different
co-exi
world; a world of economic depression where the
solida
ability of the capitalist system to serve the common
good and the demands of justice was seriously The
(

questioned. Pope Pius XI advocated a new social order estab

based on justice and charity. He advocated a 'third comm
way' - different from rigid capitalism and socialism intern
which was called 'vocationalism'. It placed a heavy signifi
emphasis on solidarity and cooperation and promoted to bri
the principle of subsidiarity. This encyclical was widely econo
studied in Ireland and had an impact on several aspects Thee
of Irish life including the mal<:e-up of the Seanad and was a
the development of the cooperative movement. ongm
Dignitatis humanae, one of the most keenly debated Pope
documents of the Second Vatican Council, established publis
the right to religious freedom as a fundamental right in work.
society that should be recognised and promoted by the with
State. This right flows from the nature of the human Capitt
person and the nature of religious truth; the human weigh
person must be free to search for religious truth and to than c
embrace that truth in freedom. This development docun
brought to an end centuries of Church hostility to the systerr
recognition of such a right. comm

28 Companion to the Compendium Why

r
Pope Paul VI in Populorum progressio addressed the
justice issues surrounding the 'developing nations'.
The document works out of a broad canvas and takes
a more global view of issues of justice and peace.
Though many new nations had gained political
independence from their colonial masters they were
still economically dependent and underdeveloped. He
called for a model of 'integral' development that
would include the development of the whole person
and the community. This encyclical also called for
solidarity between the First World and the developing
world. In a memorable phrase, Pope Paul noted the
link between underdevelopment, injustice and
conflict: 'Development is the new name for peace'
(98). If we are serious about the promotion of peaceful
co-existence we must make international justice and
solidarity a priority.
The Pontifical Commission Iustitia et Pax was
'established in 1967 to stimulate the Catholic
community to promote progress in needy regions and
international social justice' (99). It marked a
significant development in the mission of the Church
to bring the values of the Gospel to bear on the
economic, social and political structures of our time.
The establishment of local 'Justice and Peace Groups'
was a natural and necessary development of the
original initiative.
Pope John Paul II's encyclical Laborem exercens,
published in 1981, reflected on the significance of
work for the human person. The letter often appears
with the English title The Priority of Labour over
Capital, which sums up a central insight of this
weighty work. The human person is more important
than economic systems, wealth or profit. Indeed the
document goes further and argues that all such
systems are there to serve the human person and
community. Another important point made in this

Why social Teaching? 29

 encyclical is ;;hat human labour has a value primarily
r
because it is a human person that is doing the work.
This 'subjective' dimension of human work cannot be
neglected but must rather be highlighted (101).
The encyclical Sollicitudo rei socialis in 1988 returned
to the theme of development. Pope John Paul II
critically reflected on the failed development of the
Third World and outlined his understanding of
authentic human development (102). Such human
development is concerned with the whole person and
cannot be achieved by mere possessions.
Consequently, he argued that models of development
that are built on an inadequate understanding of the
human person - excluding the transcendent - are .
doomed to failure. The oneness of humanity and the
need for solidarity among peoples and nations is
strongly emphasised: In a development of Pope Paul
Vl's memorable phrase, peace is presented as the fruit
of suctI solidarity: 'opus solidaritatis pax.'
The encyclical letter Centesimus annus was written at a
time of great change in the world. The collapse of the
Soviet Bloc had occurred and the encyclical's
reflections on that momentous event were eagerly
awaited. It argued that the collapse of the Soviet Bloc
.was in part a consequence of its faulty anthropology;
in denying the God-dimension of humanity the whole
system was built on a faulty foundation that was
un&ustainable. While Pope John Paul II showed
appreciation for democracy and the free economy, his
understanding of both is quite nuanced. Both the free
market and democracy are only acceptable if they are
exercised within the limits set by the moral law.
Consequently both must respect the dignity of the
'
human person and the demands of justice and
solidarity.
This brief overview indicates that over the past one
hundred years the Church in its social teaching has

Coml)dnion to the Compendium

30
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!

explicitly brought the light of the Gospel to bear on

the social, economic and political structures of our
world. It has identified central principles and values
that are necessary for the flourishing of the individual
and society. It has affirmed structures and practices
that recognise and promot~ the dignity of the person.
It ha~ ide~tified and condemned structures and
attitudes that assault hu~an dignity and promote
injustice. It has proposed ways in which attitudes and
structures can be transformed to better reflect and
promote the dignity and oneness of the human family.

***

This first part of the Companion has outlined the Lk 6:31

reasons why the Christian family is concerned with

Treat others as you
social matters. It is an essential and undeniable would like them to
consequence of the nature of the Church; a treat you.

community of persons gathered around the person of

Christ and responding to his call to 'do likewise'. This
section also highlighted the decisive role of the laity as
bearers of the social doctrine tradition. As Christian
disciples they are called in a special way to ~ngage and
transform the structures of society so that they are in
harmony with the values and insights of the Gospel.
Part 2 will now look at some of the decisive features of
the Christian world-view that have an impact on the
formation and content of Catholic Social bo~trine.
The Christian family looks at and understands the
world in a unique way; it has a particular faith-stance
that influences its actions and priorities. It has a
particular way of understanding and valuing the gift of
creation and the significance of the human person.
These will now be explored in Part 2.

Why Social Teaching? 31

Pointers for further discussion •
'[O]n the one hand, religion must not be
restricted to "the purely private sphere", on the
other, the Christian message must not be
relegated to a purely other-worldly salvation
incapable of shedding light on our earthly
existence' (71).
• In your experience who understands religion
as 'purely private' or as something to be
shared in society?
• What might be the dangers for society if
religion is understood as 'purely private'?
• What is the challenge for us Christians, called
as we are to participate in society?

2 'Fostering a social and political culture inspired

by the Gospel must be an area of particular
importance for the lay faithful' (555).
• Discuss the phrase 'social and political culture
inspired by the Gospel'. What does it mean?
• In the context of your own parish or
community group explore concrete ways in
which you could work to foster or build such
a 'culture'.
• What are the Gospel values or insights that
seem different to some of the values or ideas
pursued in society today?

3 'This doctrinal patrimony [the Church's social

doctrine] is 11either taught nor known
sufficiently, which is part of the reason for its
failure to be suitably reflected in concrete
behaviour' (528).
• Do you agree that Catholic Social Doctrine is
'neither taught nor known'? What has
contributed to this situation?

Companion to the Compendium

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• Do you think that the Church's teaching on
social matters is difficult to communicate?
• Is there a concrete action that you can take,
individually or as a group, to develop your
understanding of Catholic Social Doctrine?

Why Social Teaching? 33