Sharing Catholic Social Teaching: Challenges and Directions
Reflections of the U.S. Catholic Bishops
Introduction
Our community of faith is blessed with many gifts. Two of
the most vital are our remarkable commitment to Catholic education
and catechesis in all its forms and our rich tradition of Catholic social
eaching. As we look to a new millennium, there is an urgent need to bring
these two gifts together in a strengthened commitment to sharing our social
teaching at every level of Catholic education and faith formation.
Catholic social teaching is a central and essential element of our faith.
Its roots are in the Hebrew prophets who announced God's special love for
the poor and called God's people to a covenant of love and justice. It
is a teaching founded on the life and words of Jesus Christ, who came "to
bring glad tidings to the poor . . . liberty to captives . . .recovery
of sight to the blind"(Lk 4:18-19), and who identified himself with "the
least of these," the hungry and the stranger (cf. Mt 25:45). Catholic social
teaching is built on a commitment to the poor. This commitment arises from
our experiences of Christ in the Eucharist. As the Catechism of the Catholic
Church explains, "To receive in truth the Body and Blood of Christ given
up for us, we must recognize Christ in the poorest, his brethren" (no.
1397).
Catholic social teaching emerges from the truth of what God has revealed
to us about himself. We believe in the triune God
whose very nature is communal and social. God the Father sends his
only Son Jesus Christ and shares the Holy Spirit as his gift of love. God
reveals himself to us as one who is not alone, but rather as one who is
relational, one
who is Trinity. Therefore, we who are made in God's
image share this communal, social nature. We are called to reach out
and to build relationships of love and justice.
Catholic social teaching is based on and inseparable from
our understanding of human life and human dignity. Every
human being is created in the image of God and redeemed by Jesus Christ,
and therefore is invaluable and worthy of respect as a member of the human
family. Every person, from the moment of conception to natural death, has
inherent dignity and a right to life consistent with that dignity. Human
dignity comes from God, not from any human quality or accomplishment.
Our commitment to the Catholic social mission must be
rooted in and strengthened by our spiritual lives. In our relationship
with God we experience the conversion of heart that is necessary to truly
love one another as God has loved us.
A Time to Act
Because this commitment to social justice is at the heart of who we
are and what we believe, it must be shared more effectively. We offer these
reflections to address the pressing need to educate all Catholics on the
Church's social teaching and to share the social demands of the Gospel
and Catholic tradition more clearly. If Catholic education and formation
fail to communicate our social tradition, they are not fully Catholic.
This statement is addressed in a particular way to those
engaged in Catholic education, catechesis, and social ministry. As
pastors and as teachers of the faith, we ask Catholic educators and catechists
to join with us in facing the urgent challenge of communicating Catholic
social teaching more fully to all the members of our family of faith.
This is a call to action, an appeal especially to pastors, educators,
and catechists to teach the Catholic social tradition in its fullness.
These reflections are not a comprehensive summary of its rich heritage
and content. Our social tradition has been developed and expressed through
a variety of major documents, including papal encyclicals, conciliar documents,
and episcopal statements. The Catechism of the Catholic Church summarizes
the essence of this social teaching and roots it in faith and liturgical
life, presenting it as an essential part of the moral teaching of the Church.
In addition, the Vatican has developed Guidelines for the Study and
Teaching of the Church's Social Doctrine in the Formation of Priests.
Our own conference of bishops has outlined this heritage in A Century
of Social Teaching. Catholic social teaching can be understood best
through a thorough study of papal teaching and ecclesial documents.
The focus of this statement is the urgent task to
incorporate Catholic social teaching more fully and explicitly into
Catholic educational programs. This must be undertaken in the context of
efforts to share the faith in its entirety and to encourage Catholics to
experience the gospel call to onversion in all its dimensions. Recognizing
the importance of this broader goal of Catholic education and formation,
we
call for a renewed commitment to integrate Catholic social teaching
into the mainstream of all Catholic educational institutions and programs.
We are confident that this goal can be advanced, because we know firsthand
of the dedication,
talent, and deep faith of those involved in the work of education,
catechesis, and faith formation. The work done by
principals, teachers, catechists, directors and coordinators of religious
education, youth ministers, college and seminary professors, adult educators,
and social action leaders is vitally important. We thank and commend all
those who carry out the holy work of educating others to understand and
to act on
the truths of our faith. We recognize the commitment and creativity
of so many educators and catechists who already share our social tradition
in their classrooms and programs.
However, despite these significant and ongoing efforts, our social heritage
is unknown by many Catholics. Sadly, our social doctrine is not shared
or taught in a consistent and comprehensive way in too many of our schools,
seminaries, religious education programs, colleges, and universities. We
need to build on the good work already underway to ensure that every Catholic
understands how the Gospel and church
teaching call us to choose life, to serve the least among us, to hunger
nd thirst for justice, and to be peacemakers. The sharing of our social
tradition is a defining measure of Catholic education and formation.
The Task Force's Mission and Findings
For these reasons, in 1995 our bishops' conference established the Task
Force on Catholic Social Teaching and Catholic Education. The task force
brought leaders of Catholic education and social ministry together to assess
and strengthen current efforts and to develop new directions for the future.
As Catholic bishops in the United States we have received and very much
welcome the report of the Task Force on Catholic Social Teaching and Catholic
Education. We affirm their work and urge action on their report. Our brief
reflections here do not take the place of the full report, but we wish
to highlight several key themes developed by the task force. After our
reflections, you will also find the task force
summary report.
In its overall assessment, the task force found much good will and many
innovative efforts by Catholic educators to communicate the social doctrine
of the Church. At the same ime, however, it is clear that in some educational
programs Catholic social teaching is not really shared or not sufficiently
integral and explicit. As a result, far too many Catholics are not familiar
with the basic content of Catholic social teaching.
More fundamentally, many Catholics do not adequately understand that
the social teaching of the Church is an essential part of Catholic faith.
This poses a serious challenge for all Catholics, since it weakens our
capacity to be a Church that is true to the demands of the Gospel. We need
to do more to share the social mission and message of our Church.
Our Catholic social teaching is proclaimed whenever we
gather for worship. The homily presents an excellent opportunity for
sharing Catholic social teaching. The word of God announces God's reign
of justice and peace. Our preaching of the just word continues the preaching
of Jesus and the prophets.
Central to our identity as Catholics is that we are called to be leaven
for transforming the world, agents for bringing about a kingdom of love
and justice. When we pray, "Thy kingdom come; thy will be done on earth
as it is in heaven," we are praying for God's kingdom of justice and peace
and committing ourselves to breaking down the barriers that obstruct God's
kingdom of justice and peace and to working to bring about a world more
respectful of human life and dignity.
Catholic Social Teaching: Major Themes
The Church's social teaching is a rich treasure of wisdom about building
a just society and living lives of holiness amidst the challenges of modern
society. It offers moral principles and coherent values that are badly
needed in our time. In this time of widespread violence and diminished
respect for human life and dignity in our country and around the world,
the Gospel of life and the biblical call to justice need to be proclaimed
and shared with new clarity, urgency, and energy.
Modern Catholic social teaching has been articulated through a tradition
of papal, conciliar, and episcopal documents that explore and express the
social demands of our faith. The depth and richness of this tradition can
be understood best through a direct reading of these documents, many of
which are cited in the Report of the Content Subgroup (pp. xx-xx).
In these brief reflections, we wish to highlight several of the key
themes that are at the heart of our Catholic social tradition. We hope
they will serve as a starting point for
those interested in exploring the Catholic social tradition more
fully.
Life and Dignity of the Human Person
In a world warped by materialism and declining respect for human life,
the Catholic Church proclaims that human life is sacred and that the dignity
of the human person is the foundation of a moral vision for society. Our
belief in the sanctity of human life and the inherent dignity of the human
person is the foundation of all the principles of our social teaching.
In our society, human life is under direct attack
from abortion and assisted suicide.
The value of human life is being threatened by increasing use of the
death penalty. The dignity of life is undermined when the creation of human
life is reduced to the manufacture of a product, as in human cloning or
proposals for genetic engineering to create "perfect" human beings. We
believe that every person is precious, that people are more important than
things, and that the measure of every institution is whether it threatens
or enhances the life and dignity of the human person.
Call to Family, Community, and Participation
In a global culture driven by excessive individualism, our tradition
proclaims that the person is not only sacred but also
social. 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 family is the central social institution that
must be supported and strengthened, not undermined. While our society often
exalts individualism, the Catholic tradition teaches that human beings
grow and achieve fulfillment in community. We believe people have a
right and a duty to participate in society, seeking together the common
good and well-being of all, especially the poor and vulnerable. Our Church
teaches that the role of government and other institutions is to protect
human life and human dignity and promote the common good.
Rights and Responsibilities
In a world where some speak mostly of "rights" and others mostly of
"responsibilities," the Catholic tradition teaches that
human dignity can be protected and a healthy community can be achieved
only if human rights are protected and responsibilities are met. Therefore,
every person has a fundamental right to life and a right to those things
required for
human decency.
Corresponding to these rights are duties and responsibilities to one
another, to our families, and to the larger society. While public debate
in our nation is often divided between those who focus on personal responsibility
and those who focus on social responsibilities, our tradition insists that
both are necessary.
Option for the Poor and Vulnerable
In a world characterized by growing prosperity for some and pervasive
poverty for others, Catholic teaching proclaims that a basic moral test
is how our most vulnerable members are faring. In a society marred by deepening
divisions between rich and poor, our tradition recalls the story of the
Last Judgment (Mt 25:31-46) and instructs us to put the needs of the poor
and vulnerable first.
The Dignity of Work and the Rights of Workers
In a marketplace where too often the quarterly bottom line takes precedence
over the rights of workers, we believe that the economy must serve people,
not the other way around. Work is more than a way to make a living; it
is a form of continuing participation in God's creation. If the dignity
of work is to be protected, then the basic rights of workers must be respected
the right to productive work, to decent and fair
wages, to organize and join unions, to private property, and to economic
initiative. Respecting these rights promotes an economy that protects human
life, defends human rights, and advances the well-being of all.
Solidarity
Our culture is tempted to turn inward, becoming indifferent and sometimes
isolationist in the face of international responsibilities. Catholic social
teaching proclaims that we are our brothers' and sisters' keepers, wherever
they live. We are one human family, whatever our national, racial, ethnic,
economic, and ideological differences.
Learning to practice the virtue of solidarity means learning that
"loving our neighbor" has global dimensions in an interdependent world.
This virtue is described by John Paul II as "a firm and persevering determination
to commit oneself to the common good; that is to say to the good of all
and of
each individual, because we are all really responsible for all"
(Sollicitudo Rei Socialis, no. 38).
Care for God's Creation
On a planet conflicted over environmental issues, the Catholic tradition
insists that we show our respect for the Creator by our stewardship of
creation. Care for the earth is not just an Earth Day slogan, it is a requirement
of our faith. We are called to protect people and the planet, living our
faith in relationship with all of God's creation.
This environmental challenge has fundamental moral and ethical dimensions
that cannot be ignored. This teaching is a complex and nuanced tradition
with many other important elements. Principles like "subsidiarity" and
the "common good" outline the advantages and limitations of markets, the
responsibilities and limits of government, and the essential roles
of voluntary associations.
These and other key principles are outlined in greater detail in the
Catechism and in the attached Report of the Content
Subgroup (see pp. xx-xx). These principles build on the foundation
of Catholic social teaching: the dignity of human life. This central Catholic
principle requires that we measure every policy, every institution, and
every action by whether it protects human life and enhances human dignity,
especially for the poor and vulnerable.
These moral values and others outlined in various papal
and episcopal documents are part of a systematic moral
framework and a precious intellectual heritage that we call Catholic
social teaching. The Scriptures say, "Without a vision the people perish"
(Prv 29:18). As Catholics, we have an inspiring vision in our social teaching.
In a world that hungers
for a sense of meaning and moral direction, this teaching offers ethical
criteria for action. In a society of rapid change and often confused moral
values, this teaching offers consistent moral guidance for the future.
For Catholics, this social teaching is a central part of our
identity. In the words of John Paul II, it is "genuine doctrine"
(Centesimus Annus, no. 5). There will be legitimate differences and
debate over how these challenging moral principles are applied in concrete
situations. Differing prudential judgments on specifics cannot be allowed,
however, to obscure the need for every Catholic to know and apply these
principles in family, economic, and community life.
The Educational Challenge
Catholic schools, religious education, adult education, and faith ormation
programs are vitally important for sharing the
substance and values of Catholic social teaching. Just as the social
teaching of the Church is integral to Catholic faith, the social justice
dimensions of teaching are integral to Catholic education and catechesis.
They are an essential part of Catholic identity and formation.
In offering these reflections, we want to encourage a
fuller integration of the Church's social tradition into the
mainstream of Catholic education and catechesis. We seek to encourage
a more integral sharing of the substance of Catholic social teaching in
Catholic education and catechesis at every level. The commitment to human
life and dignity, to human rights and solidarity, is a calling all Catholic
educators must share with their students. It is not a vocation for a few
religion teachers, but a challenge for every Catholic educator and catechist.
The Church has the God-given mission and the unique
capacity to call people to live with integrity, compassion, responsibility,
and concern for others. Our seminaries, colleges, schools, and catechetical
programs are called to share not just abstract principles but a moral framework
for
everyday action. The Church's social teaching offers a
guide for choices as parents, workers, consumers, and citizens.
Therefore, we emphasize that the values of the Church's
social teaching must not be treated as tangential or optional.
They must be a core part of teaching and formation. Without our social
teaching, schools, catechetical programs, and other formation programs
would be offering an incomplete presentation of our Catholic tradition.
This would
fall short of our mission and would be a serious loss for
those in our educational and catechetical programs.
Directions for the Future
We strongly support new initiatives to integrate the social
teachings of the Church more fully into educational and catechetical
programs and institutions. Many catechists and Catholic teachers do this
every day by weaving these ideas into curricula and classrooms. They introduce
their students to issues of social justice. They encourage service to those
in need and reflect on the lessons learned in that service. Yet
in too many schools and classrooms, these principles are often vaguely
presented; the values are unclear; the lessons are unlearned. We support
the task force's clear call for new efforts to teach our social tradition
and to link service and action, charity and justice.
The report of the task force includes a series of recommendations for
making the Church's social teaching more intentional and explicit in all
areas of Catholic education and formation. Without summarizing the full
agenda, we call attention to several recommendations which we believe
deserve priority attention: Elementary and Secondary Schools
We strongly urge Catholic educators and administrators
to create additional resources and programs that will address the lack
of familiarity with Catholic social teaching among many faculty and students.
We encourage diocesan and local educators to promote curriculum development
in the area of Catholic social thought and would like to see a model developed
for faculty interested in this arena.
Religious Education, Youth Ministry, and Adult Faith
Formation
We support the proposal that diocesan offices (as well as
regional and national organizations that work in the areas of religious
education, youth ministry, and adult education) focus on Catholic social
teaching in meetings and publications. A clearinghouse of existing resources
and effective methodologies should be developed, and new resources
should be produced. Leadership formation programs should be developed
to enhance the explicit teaching of Catholic
social doctrine in these educational ministries.
Higher Education
We support the proposal that the Association of Catholic
Colleges and Universities and other appropriate national groups explore
the creation of a national organization of faculty interested in Catholic
social teaching. We support summer seminars for faculty members to examine
Catholic
teaching and explore ways to incorporate it into classes and programs.
Seminaries and Continuing Formation of Clergy
We also support the recommendation that the United
States Catholic Conference (USCC) and the National Catholic Educational
Association (NCEA) produce guidelines to aid seminaries in strengthening
their teaching of the Church's social doctrine. These guidelines should
offer assistance and direction in achieving the goal of having all seminaries
require at least one course that is specifically focused on Catholic
social teaching. We encourage the suggestion that a symposium be held
for seminary instructors involved or interested in teaching Catholic social
thought. We urge that diaconate programs incorporate Catholic social teaching
fully and explicitly. We further encourage continuing formation of priests
so they can more effectively preach, teach, and share the Church's social
tradition and its concrete implications for
our time.
Textbooks and Catechetical Materials
We call on publishers of Catholic educational materials to
continue and to strengthen efforts to incorporate the principles of
Catholic social teaching into all materials and disciplines in addition
to providing resources specific to Catholic social thought. A standard
of assessment for Catholic social teaching, based on the Catechism of the
Catholic Church, papal teaching, and the documents of our conference, should
be developed to assist publishers. The work of the task force
can serve as a helpful guide. This review should be coordinated with
other assessments for which publishers presently submit their materials.
A clearinghouse of lesson plans and other resources should be created to
help educators share information and ideas easily.
Conclusion
As bishops and pastors, we believe the Church's social
teaching is integral to our identity and mission as Catholics. This
is why we seek a renewed commitment to integrate and to share the riches
of the Church's social teaching in Catholic education and formation at
every level.
This is one of the most urgent challenges for the new
millennium. As John Paul II has said, "A commitment to justice and
peace in a world like ours, marked by so many conflicts and intolerable
social and economic inequalities, is a necessary condition for the preparation
and celebration of the Jubilee" (Tertio Millennio Adveniente, no. 51).
Our conference is committed to following through on the
task force report. We urge our Committees on Education, Domestic Social
Policy, International Policy, and Priestly Formation and other relevant
bodies to continue to bring together more effectively our educational and
catechetical ministries and social mission. We encourage other Catholic
leaders and educators to read the full report and to develop specific and
concrete initiatives flowing from the task force
recommendations. We very much welcome the commitment and the initiatives
of many national and diocesan organizations to act on these recommendations,
developing appropriate structures and programs at the diocesan level, and
improving our capacity to teach Catholic social values and make a difference
in our world. One promising step at the diocesan level would be bringing
together educational and catechetical leaders with those involved in social
ministry to form a local task force on this topic to follow through on
these recommendations.
The most urgent ecclesial task of our times is the proclamation of
the good news of Jesus Christ. A vital element of this new
evangelization is sharing our social tradition with all Catholics so
clearly that they may be engaged and challenged, encouraged and empowered
to live their faith every day. Witnessing to this tradition by the integrity
of our own Catholic institutions and organizations is one of the most effective
ways to communicate the Church's social teaching.
The test for our Church is not simply have we "kept the
faith," but have we shared the faith. As we approach the jubilee of
the Lord's birth, we seek to support and to encourage renewed efforts to
make the social dimensions of our faith come alive in caring service, creative
education, and principled action throughout the Catholic community.
Catholic education is one of the most important forums
for sharing and demonstrating our Church's commitment to human dignity
and social justice. Catholic educators and catechists can best share this
message of hope and challenge for the future. We support and encourage
them for this holy work.
This is not a new mission. More than two thousand years
ago, Jesus in his hometown synagogue read the words from Isaiah that
outlined his work on earth, as well as the Church's mission through the
centuries and the special tasks of Catholic educators and catechists today:
"The Spirit of the Lord is upon me,
because he has anointed me
to bring glad tidings to the poor.
. . . liberty to captives
and recovery of sight to the blind,
to let the oppressed go free . . ." (Lk 4:18).
Sharing our social tradition more fully and clearly is an
essential way to bring good news, liberty, and new sight to a
society and world in desperate need of God's justice and peace.
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