Catholic Social Thought - The Nine Principles (2021) PDF

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Catholic Social Thought – The Nine Principles David Schütz [email protected], 0400 978 938 The following is a compendium of materials from UNCC100 and UNCC300 on the Nine Principles of Catholic Social Thought used by Australian Catholic University. The Nine Catholic Social Thought Principles (according to ACU Core Curriculum) The two main Catholic Social Thought Principles are: 1. Dignity of the Human Person 2. Common Good Next comes: 3. Participation Which works in two ways: 4. Solidarity (the lateral principle) 5. Subsidiarity (the hierarchical principle) Then there are specific applications of these first five principles: 6. Preferential Option for the Poor 7. Universal Destination of Goods 8. Promotion of Peace 9. Stewardship of Creation. There are others, such as the Principle of Just Labour and the Principle of the Family, but ACU does not include those in their focus. Note that if you google “Catholic Social Thought” or “Catholic Social Teaching” you will get different lists of principles. That is because there is no official and definitive list. Sometimes you will see “Economic Justice” or “The Dignity of Work” included. Sometimes “Participation” is included with “Subsidiarity” (it is actually an application of subsidiarity). But these are the nine principles that ACU works with in the Core Curriculum. Basic Definitions provided by ACU in UNCC100 slides Please note that these are very basic definitions for a general introduction. Each of them must be expanded upon in your assignments from elsewhere in these notes and in the LEO sources. 1. Dignity of the Human Person: Innate personal value and rights which demands respect for all people, regardless of race, social class, wealth etc. 2. Common Good: Sacrificing self-interest to provide for the basic human needs of everyone makes the whole community flourish. 3. Solidarity: We are all interconnected and one human family, with the same duty towards those far away as our close neighbours. 4. Subsidiarity: Wherever possible, those affected by a decision should be involved in making it. Power is localised, not centralised.

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5. Participation: Everyone has the right and the duty to take part in the life of society (economic, political, cultural, religious, social etc). 6. Preferential Option for the Poor: Those who are most vulnerable and/or have the least should have their needs prioritised over and addressed before the wants of others. 7. Universal Purpose of Goods: The earth’s resources must serve every person’s needs, regardless of who ‘owns’ them. 8. Promotion of Peace: Relations with others should be mutually respectful and collaborative, at national and global levels. 9. Stewardship of Creation: We have a duty to care for the earth as a (God-given) gift to all CST Teaching or CST Thought? Catholic Social “Teaching” is the official teaching of the Church that comes to us from the Church’s “magisterium” – the teaching authority of the Pope in communion with the bishops. Catholic Social “Thought” is broader than the teaching. It includes ‘non-official’ scholarship from the Catholic intellectual (and rational) tradition which both precedes and informs official teaching. “Thought” is the preferred term in UNCC100 as it embraces more than just Catholic Social “Teaching”. Both C S Thought & C S Teaching draw from faith & reason Readings Here is a list of readings and websites recommended in the Core Curriculum to assist in understanding the Catholic Social Thought principles. See further below for ACU videos and transcripts on YouTube and for some official Catholic Social Teaching links. •

Australian Catholic University (2012). Promoting Human Flourishing: Principles and Major Themes of Catholic Social Teaching. https://leocontent.acu.edu.au/file/8e8cfd0c-0c07-4862-92c1-118b46d203d4/29/notestranscripts/promoting-human-flourishing.pdf

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Bishops’ Conference of England and Wales (2010). Choosing the Common Good. Alive Publishing Ltd., Stoke on Trent, 2010 https://familyofsites.bishopsconference.org.uk/plain/wpcontent/uploads/sites/3/2018/11/choosing-the-common-good-2010.pdf

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Byron, William (1998). The ten building blocks of Catholic Social Teaching. America. https://www.americamagazine.org/faith/1998/10/31/10-building-blocks-catholic-socialteaching

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Byron, William (1999). Framing the Principles of Catholic Social Thought https://digitalcommons.lmu.edu/cgi/viewcontent.cgi?article=1135&context=ce

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Catholic Bishops’ Conference of England and Wales (2001). Vote for the Common Good. https://cbcew.org.uk/plain/wp-content/uploads/sites/3/2018/11/vote-for-common-good2001.pdf

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Catholic Charities of Saint Paul and Minneapolis (2019). Catholic Social Teaching https://www.cctwincities.org/education-advocacy/catholic-social-teaching/

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New Zealand Catholic Bishops Conference (2019). Principles of Catholic Social Teaching. https://www.catholic.org.nz/social-action/principles/

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Preferential Option for the Poor by Glenmarian Fr. John Rausch https://www.youtube.com/watch?v=bdSG0X7ocok&feature=youtu.be

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Subsidiarity explained https://www.youtube.com/watch?v=VFWKUzHO2UE&feature=youtu.be

CST Principle One: Human Dignity • •

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“Human Dignity” is the CST “self” principle. It is the principle that every human being has an innate (born with, conceived with, by their nature as a human being) dignity (personal value) which demands respect for the human rights of everyone, regardless of race, social class, wealth etc. In CST this is because each human being is created in “the image of God” (Genesis 1:27). This is a principle of Inherent dignity It is not a dignity that can be “Earned” or “Conferred” Correspondingly, it is a dignity that cannot be lost (which is why the Pope recently said that, in light of the Human dignity and right to life, the use of Capital Punishment is morally inadmissible)

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In CST Human Dignity is not something “external” to the human person – it is IN them 1. INnate (literally “born with”, but in CST this really means “conceived with”, or “from the moment of first existence”) 2. INherent (ie. internally belonging to every human being by the fact of their human nature) 3. INalienable (ie. nothing can take this objective dignity away from a human being or diminish it) 4. INfinite (ie. it is not relative - each human life has infinite value)

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The way we treat people affects whether they “feel” valued and have a “sense” of dignity. But ideas of sense and feeling are SUBJECTIVE and relate to “acquired dignity”. CST Human Dignity is about the REAL, OBJECTIVE, INNATE value everyone has independent of the way they feel about themselves or are regarded by society. CST Human Dignity consequently demands equal treatment, rights and respect for all human beings (a “moral imperative”) CST Principle Two: The Common Good The “Common Good” is the “community” principle of CST. Serving the Common Good means sacrificing one’s own self-interest to provide for the basic human needs of everyone so that the whole community can flourish. Note well: it does not mean requiring that others sacrifice their human rights for “the greater good”. It directly relates to human dignity and the capacity of individuals to grow in community.

The Common Good means doing what is necessary to ensure that the needs of ALL people are met, not just a FEW (eg. not just the wealthy or the powerful or the educated or the healthy). The Common Good is the responsibility of ALL (including individuals and institutions, nations and corporations, in politics, law, policy)/ It is both a principle to work by and an ideal to strive for. Ultimately it aims at the flourishing of all and requires respect for all. Please note: “The Common Good” is not the same as “The Greater Good”. Sometimes in history and politics the idea of the “Greater Good” is invoked. This is an idea that come from “utilitarian” philosophy and is not the same as the CST principle of the “Common Good”. When people talk about “the Greater Good” they often have in mind that the needs or rights of a small minority or single individual can be sacrificed for “the good of the whole”. A simple story illustrates. Read about “The Child in the Basement” here: https://www.nytimes.com/2015/01/13/opinion/david-brooks-thechild-in-the-basement.html (the full original story is here: https://www.utilitarianism.com/nu/omelas.pdf) This definition from the Second Vatican Council is clear and helpful: “the sum of those conditions of social life which allow social groups and their individual members relatively thorough and ready access to their own fulfilment”. Second Vatican Council (1965). Gaudium et Spes (§26.1): (https://www.vatican.va/archive/hist_councils/ii_vatican_council/documents/vatii_const_19651207_gaudium-et-spes_en.html ) Come back to this definition if you are ever confused about what we mean by the Common Good.

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But what are these social conditions? The Catechism of the Catholic Church gives three essential conditions for the Common Good. These three conditions could give focus to your assignments: “The common good consists of three essential elements: respect for and promotion of the fundamental rights of the person; prosperity, or the development of the spiritual and temporal goods of society; the peace and security of the group and of its members.” The Catechism of the Catholic Church (1995). (§1925): https://www.vatican.va/archive/ENG0015/__P6M.HTM Solidarity “Solidarity recognises in the composite ties that unite human beings and social groups among themselves the space given to human freedom for common growth in which all share and in which they participate.” Compendium §194 “Solidarity must be made an integral part of the networks of economic, political and social interdependence that the current process of globalization tends to consolidate” Pope John Paul II, Compendium of Catholic Social Doctrine §564

Subsidiarity Wherever possible, those affected by a decision should be involved in making it. Power is localised, not centralised. In political life, this principle means that a central authority should only have a “subsidiary function” (ie. it “subsidises” or upholds or facilitates the rights of the lower orders of community), performing only those tasks which cannot be performed at a more local level. “The principle of subsidiarity puts a proper limit on government by insist-ing that no higher level of organization should perform any function that can be handled efficiently and effectively at a lower level of organization by per-sons who, individually or in groups, are closer to the problems and closer to the ground.” – Byron (1999) Framing the Principles of CST The principal of Subsidiarity recognised that between the State and the Individual there exists something we call “civil society”: relationships and associations of individuals and other intermediate social groupings, such as the family, schools, clubs, religious communities, local councils, etc. See The UN Universal Declaration on Human Rights, Article 20 “Freedom of Association”. Nb. The principle of “Participation” is the practical application of this principle.

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“Solidarity is seen as the portion of teaching with a communitarian emphasis and inclination toward large, society-wide solutions. Subsidiarity, on the other hand, is popularly understood as inclining toward the individualist, let-the-locals-take-care-of-things end of the scale.” But… “Subsidiarity is not the opposite of solidarity, it is the organizing of solidarity, a way not only of engaging individuals in the larger social organisations for the common good but also protecting their interests.’ Stephen Schneck Cf. Tom Roberts, https://www.ncronline.org/news/people/discussion-links-subsidiarity-andsolidarity (see also http://shamelesspopery.com/how-to-understand-catholic-socialteaching-solidarity-and-subsidiarity/) Participation Everyone has a right and a duty to participate in society and social institutions for the sake of the common good, so that benefits of belonging to society can be realized for every individual (cf. Byron). Nb. Participation is the practical application of the principle of Subsidiarity. It also relates to the UN Declaration of Human Rights Article 20 on the right of association. Eg. Australia is not only a democracy that invites participation, it requires participation of all its citizens over 18 in voting – or you get a fine!

Universal Destination of Goods The goods of the world are intended by God for the benefit of everyone. The right to private property and the right to free trade [principles of “self”?] are instruments that respect the greater principle of the universal destination of goods [a principle of “community”?] The earth’s resources must serve every person’s needs, regardless of who ‘owns’ them, eg. water resources “By its very nature water cannot be treated as just another commodity among many, and it must be used rationally and in solidarity with others.” Compendium §485 The Preferential Option for the Poor Those who are most vulnerable and/or have the least should have their needs prioritised over and addressed before the wants of others. The basic moral test of this principle is how the most vulnerable members of our community are faring, eg. Homeless, indigenous, unemployed, those on low wages, immigrants (legal and illegal), those with mental health needs. “Equality” or “Equity”? All people are “equal before the law”…beyond that, what kind of “equality” might we strive for? Equality is treating everyone the same or engineering society so that everyone gets the same =

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“Equality of Outcome”. Equity is achieving the social conditions necessary so that everyone gets what they need to most readily achieve their fulfilment = “Equality of opportunity”. A common Internet Equality/Equity meme

What’s wrong with this Equalty vs Equity Graphic? http://culturalorganizing.org/the-problem-with-that-equity-vs-equality-graphic/

The Promotion of Peace The maintenance by public authority of peace and security in order to promote conditions that encourage the development of full human potential (cf. Byron) “Peace is not merely the absence of war, nor can it be reduced solely to the maintenance of a balance of power between enemies. Rather it is founded on a correct understanding of the human person and requires the establishment of an order based on justice and charity.” Compendium §494 Note the relationship of this principle to the principle of the Common Good: According to the Catechism of the Catholic Church (§§1905-1909 – https://www.vatican.va/archive/ENG0015/__P6K.HTM, there are “three essential elements” to the Common Good. The third one includes PEACE: 1. Respect for each human person - made in God’s image [ie. Human Dignity] 2. Social well-being of the group and the development of the group [ie. the Community] 3. Just Order: Peace, stability, and security See also paragraph §1925: https://www.vatican.va/archive/ENG0015/__P6M.HTM The Stewardship of Creation We have a duty to care for the earth as a (God-given) gift to all. Human beings must act with the moral responsibility of stewards in the care of the physical environment, our own bodies, and the resources we are given for the Common Good. This one isn’t simply “environmentalism”, but is about a three-way relationship between Human Beings, Creation and God. Dr Leah McGarrity of ACU points out that “Stewardship isn’t possible 7

without God”. Here CST promotes a particularly religious view of the world as a “creation” of a “Creator” – hence human beings are not “owners” but “stewards” of Creation. Genesis 1:28 “And God blessed them. And God said to them, “Be fruitful and multiply and fill the earth and subdue it, and have dominion over the fish of the sea and over the birds of the heavens and over every living thing that moves on the earth.” Genesis 2:15 “The Lord God took the man and put him in the garden of Eden to till it and keep it.” Nb. Cultivation and preservation.

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