Laudato Si’ (On the Care of Our Common Home), Francis, 2015.

Introduction to Laudato Si’

Pope Francis issued the encyclical Laudato Si’ (On the Care of Our Common
Home) in 2015. In it he responds to the ecological crisis. Francis builds on the teachings
of Saint John XXIII, Blessed Paul VI and Benedict XVI on environmental matters. This
encyclical takes its name from the famous canticle of the creatures by St Francis of
Assisi.

Contemplating the Ecological Crisis

Pope Francis begins by contemplating the ecological crisis. He reflects on
problems such as pollution, waste, the throw away culture, climate change, the water
crisis, loss of biodiversity, links between ecological degradation and inequality,
urbanisation, and the weak international political responses that have been made to
date.
Along with wisdom from other sciences, Francis believes that faith has a
contribution to make. Chapter 2 sets out a Biblical vision of creation and the place of
human beings within it.

The Human Origins of the Crisis

In Chapter 3, Pope Francis stresses that the roots of the ecological crisis are
human in origin. He discusses what he calls a technocratic paradigm, and
anthropocentrism. Francis says that a technocratic paradigm that treats everything as
an object to be used to generate profit has become globalised. He also criticises
anthropocentrism which leads human beings not to value and respect the intrinsic
dignity of other creatures and elements of creation.

Integral Ecology
In Chapter 4 Francis sets out an alternative vision of integral ecology. It stresses
the interconnections between the environment and the human and social dimensions of
the current crisis. He calls for an integral and sustainable human development which
respects intergenerational justice.

Approaches to Action
Chapter 5 identifies five approaches to action: dialogue on the environment in the
international community; new national and local policies and laws; transparent political
processes; a dialogue between politics and economy for the sake of human fulfilment;
and a dialogue between science and religion.
Spirituality & Education
Pope Francis concludes that above all it is human beings that must change. In
Chapter 6 he calls us all to turn away from consumerism and to adopt a simpler, more
sustainable lifestyle. Francis also calls for ecological education and also an ecological
conversion. Christian spirituality can foster a new understanding of quality of life, and a
deeper appreciation of the interconnectedness of all of God’s creation.

Evangelii Gaudium (On the Proclamation of the Gospel in Today’s

World), Francis, 2013.
Introduction to Evangelii Gaudium
Evangelii Gaudium is an Apostolic Exhortation on evangelisation. It was the first
major teaching document by Pope Francis. Issued in 2013, it addresses a wide range of
topics. Although it is a long document, Francis’ conversational style makes it easy to
read. He calls all Christians to share the joy of the Gospel and stresses the importance
of the the social dimension of evangelisation.
Chapter one reminds us says that the whole church is an evangelising
community. Everyone and must get involved “by word and deed in people’s daily lives”
in order to share the joy of the Gospel. Evangelisation should not be left to specialists –
everyone has a role to play.
Chapter two looks at the context in which evangelisation takes place. If offers a
discerning reading of the signs of the times. These include: an economy of exclusion;
the idolatry of money; a financial system that rules rather than serves; and inequality
that spawns violence.
Chapter three reminds us that salvation is not a purely private, individual thing.
Evangelisation is a collective activity and engages the social nature of human beings.
Chapter 4 focuses especially on the social dimension of evangelisation. Pope
Francis explains that the Gospel and a commitment to justice, development and peace
are inseparably linked. Then he focuses on two issues that strike him “as fundamental
at this time in history.” They are the inclusion of the poor in society and peace and
social dialogue.
Chapter five concludes the exhortation with a call to be spirit-filled evangelisers,
reiterating that “mission is at once a passion for Jesus and a passion for his people.” It
is a call to transform the world.
Caritas in Veritate (Integral Human Development in Love and
Truth), Benedict XVI, 2009.

Four Key Catholic Social Teaching Principles

Principles for reflection are one of the three elements of Catholic Social
Teaching. Here we will highlight the four most important Catholic Social Teaching
principles. These principles are considered to be universal and permanent. That is, they
apply always and everywhere.
The four key Catholic Social Teaching principles are: human dignity; the common
good; solidarity and subsidiarity

Human Dignity
“Created in the image and likeness of the one God and equally endowed with
rational souls, all persons have the same nature and the same origin. Redeemed by the
sacrifice of Christ, all are called to participate in the same divine beatitude: all therefore
enjoy an equal dignity.”
Catechism of the Catholic Church, n 1934
The most fundamental Catholic Social Teaching principle is the dignity of the
human person. Because each person is created in the image and likeness of God, each
one has a transcendent dignity that can never be taken away, even if it is not always
respected. People are always more important than things. People must never be treated
as a means or an instrument to be used for the benefit of another.
Our human dignity gives rise to human rights. Each person is equal in dignity and
rights. In the same way, every human community, every race and culture is equal in
dignity and rights. The human family is one because we are all children of the one God.
This aspect of human dignity is sometimes called the principle of the unity of the human
family.
When we are thinking about human dignity, a key question to ask is:
“What is happening to people?”
The Common Good
“To love someone is to desire that person’s good and to take effective steps to
secure it. Besides the good of the individual, there is a good that is liked to living in
society: the common good. It is the good of ‘all of us’, made up of individuals, families
and intermediate groups who together constitute society … To take a stand for the
common good is on the one hand to be solicitous for, and on the other hand to avail
oneself of, that complex of institutions that give structure to the life of society, juridically,
civilly, politically and culturally, making it the polis, or ‘city’.”
Benedict XVI, Caritas in Veritate, n 7
The principle of the common good reminds us that we are all really responsible
for each other. We must work for social conditions which ensure that every person and
every group in society is able to meet their needs and realize their potential. Every
group in society must take into account the rights and aspirations of other groups, and
the well-being of the whole human family.

When we are thinking about the common good, key questions to ask ourselves are:
“Is every group able to share in the benefits of society?”
“Are some groups excluded?”

Solidarity
“Solidarity helps us to see the ‘other’ – whether a person, people, or nation – not
just as some kind of instrument, with a work capacity and physical strength to be
exploited at low cost and then discarded when no longer useful, but as our neighbour, a
helper (cf Gn 2:18-20), to be a sharer, on a par with ourselves, in the banquet of life to
which all are equally invited by God.”
John Paul II, Sollicitudo Rei Socialis, n 39
We are made in the likeness of God who is a community of three persons in
perfect relationship. God is community and makes community. Human beings cannot
survive without others and can only grow and achieve our potential in relationship with
others – we are social by nature. It follows that our salvation is bound up with that of
each other. Solidarity is not just a vague feeling of empathy or compassion. It is a firm
and persevering determination to commit oneself to the common good.

When we are thinking about solidarity key questions are:

“Who do we really care about?”
“Would we like this to happen to us?”

Subsidiarity
“Subsidiarity is first and foremost a form of assistance to the human person via
the autonomy of intermediate bodies. Such assistance is offered when individuals or
groups are unable to accomplish something on their own, and it is always to achieve
their emancipation, because it fosters freedom and participation through assumption of
responsibility. Subsidiarity respects personal dignity by recognising in the person a
subject who is always capable of giving something to others… It is able to take account
both of the manifold articulation of plans – and therefore the plurality of subjects – as
well as the coordination of those plans.”
Benedict XVI, Caritas in Veritate, n 57
The principle of subsidiarity is about how participation and decision-making
should be organised. Responsibility should be kept as close as possible to the
grassroots. The people or groups most directly affected by a decision or policy should
have a key decision-making role in it. More encompassing groups should only get
involved to support smaller, more local groups when they need help. Sometimes this is
necessary in order to coordinate their activities with the activities of other groups in
order to promote the common good. It is from this aspect of help offered by larger to
smaller groups that the term subsidiarity (from the Latin subsidium for help or
assistance) comes.
Key questions in relation to subsidiarity are:
“Who is making the decisions?”
“Can everyone participate?”

Some Catholic Social Teaching Themes

Integrating Principles, Criteria & Guidelines for Action
Catholic Social Teaching themes bring together principles for reflection, criteria
for judgement and guidelines for action. Often they address issues or particular areas of
concern, such as work or the rights of indigenous peoples. They may also develop from
the Church’s reflection on key concepts in the light of experience over time. For
example, Catholic Social Teaching’s understanding of the role of structures in injustice
or of the role of the state.
Find out about:
– A Preferential Option for the Poor
– Civil Society & the State
– The Death Penalty
– Integral Ecology
– Integral Human Development
– People on the Move
– Social Sin – Structures of Sin, Structures of Grace
– The Rights of Indigenous Peoples

A Preferential Option for the Poor

Making a preferential option for the poor is a way of following the example of
Jesus. It is an option in the sense of being a conscious choice to be in solidarity with
those who are poor, marginalized or disrespected, and to work for structural change to
transform the causes of poverty and marginalization. Our preferential option for the poor
is a core commitment – it is not optional! It is preferential because through this option
we give preference or priority in our love to those who are poor. Find out more…

Civil Society & the State

Catholic Social Teaching holds that the state exists to serve the human person
by organizing and promoting the common good. As far back as Rerum Novarum (Leo
XIII, 1891) the church taught that the state has a duty to intervene in economic and
social life to defend the interests of those who cannot defend themselves. Political
authority exists to serve people and communities. Find out more …

The Death Penalty

The death penalty is an extreme measure. In modern times Catholic Social
Teaching has upheld the right of the State to use it only in very limited circumstances.
Conditions for its acceptable use have been progressively tightened by recent Popes.
Pope Francis now says that the death penalty is in itself contrary to the Gospel because
it involves the wilful suppression of a human life. He has called for the content of the
Catechism of the Catholic Church on this topic to be revised. Find out more …

Integral Ecology
 The Catholic Social Teaching theme of integral ecology is becoming more urgent
and important. Pope Francis’s encyclical Laudato Si’, on care for our common home,
stresses that everything is connected. This means that our approach to ecology must be
holistic. Ecology goes beyond care for the natural environment. It embraces the vast
network of relationships between all that is. Integral ecology requires “an integrated
approach to combatting poverty, restoring dignity to the excluded, and at the same time
protecting nature.” Find out more …

Integral Human Development

Economic development alone is not enough to create a just society. People and
communities have material needs, but human flourishing and wellbeing have spiritual,
social, cultural and political dimensions too. Catholic Social Teaching takes a holistic or
integral approach to development. It places people, rather than the economy, at the
centre of development. Development is for people. We are made by God out of love and
called to develop our God-given gifts, to grow as persons, and to seek our fulfilment.
That is why we describe our thinking about development as integral and human. Find
out more …

People on the Move – Migrants, Refugees & Asylum Seekers

Catholic Social Teaching approaches questions of human mobility from the point
of view of human dignity rather than legal status or national interest. It’s key questions
are not about legal obligations or defending sovereign territory, but rather how right
relationships with self, God, others and creation, would call us – as individuals,
communities, nations and international bodies – to respond to people on the move.

Find out more about Catholic Social Teaching on refugees here.

Find out more about Catholic Social Teaching on migration here.

Social Sin – Structures of Sin & Structures of Grace

Things, such as structures, can’t really sin. People sin, but our freedom to
choose what is good can be influenced or conditioned by social structures, processes
and institutions. Structures or situations can be described as sinful when they reflect,
reinforce or even encourage personal sins. They make it harder to do what is right and
good and easier to choose another path.
Read a reflection by Sandie Cornish here

Read a reflection by Bishop Peter Cullinane here.

Consider the link between sexual abuse and structures of sin here.

The Rights of Indigenous Peoples

What does Catholic Social Teaching have to say about the rights of Indigenous
peoples? In the Catholic human rights tradition, human rights and the duties that go with
them are grounded in the dignity of the human person. They apply to all persons and all
peoples in every kind of situation or type of activity. The rights of Indigenous peoples
are human rights. Find out more …