- Many of those who like me are priests, and who years ago studied the Church’s social doctrine, now often find ourselves in a situation, regards to our priestly ministry, in which we must constantly apply these principles to real situations.

- The objective of the Church’s social doctrine is not only intellectual or cognitive but eminently practical and personal. It has a dual dimension for we who are priests, consisting in advising others (doctors, entrepreneurs, politicians, mothers...) and also seriously assuming our own responsibilities especially as far as those most in need are concerned.

- I intend to develop this brief presentation on the foundations of the Church’s Social Doctrine in four parts: information concerning the Church’s Social Doctrine (1), the nature of the Social Doctrine, (2) the foundations of the Social Doctrine, (3) and a number of practical suggestions.

- Before going any further we must briefly remind ourselves what the subject of the Church’s Social Doctrine actually means. What is it exactly?

A. What is it not?

- It is not a ‘third way’. It is not an economic or political agenda; it is not a "system"… although it does for example criticise socialism and capitalism, it does not propose a new system, or a middle way. It is not a technical proposal, either in a political, economical or social sense, but rather a moral doctrine, arising from the Christian concept of humankind and its vocation for love and for eternal life. It is in a category of its own.

- It is not a utopia, in the sense of a social idea that is impossible to achieve. It does not intend to describe an earthly paradise in which humankind can achieve perfection.

- In spite of all this it is not even a form of pragmatism, conformism or resignation in confronting existing realities and frameworks, but intends to challenge humankind creating a healthy degree of tension between temporal realities as they stand and the Gospel’s ideal. It looks for solutions really worthy of humankind.

- It is not a static, fixed doctrine, but rather one continuously developing. Of course, the fundamental principles do not change, because they are deeply rooted in human nature which in turn does not change, but its application adapts to new historical circumstances in different periods and places.

B. What is it? A definition

- It belongs within the framework of theology and especially moral theology.

- According to the magisterial wording, it is the accurate formulation of the results of careful meditation on the complex realities of humankind’s existence, in society and in an international context, in the light of the faith and of the ecclesial tradition.

- It is * an ensemble of the principles of meditation, judgement criteria and guidelines for action, with the objective of interpreting these realities, assessing their conformity or diversity with the Gospel’s Teachings on humankind and its earthly and also transcendent vocation; hence to guide Christian behaviour.

- It is an ensemble of guidelines for the evangelisation of society and all temporal realities

C. The contents

It contains:

(1) Principles and fundamental values: social doctrine acquires all its principles from theology and philosophy, with help from the human and social sciences that complete it. Principles: The dignity of the human person, common good, solidarity, participation, private property, the universal destination of goods... Fundamental values: truth, freedom, justice, charity, peace...

(2) Judgment criteria: for economic systems, institutions, organisations; also using empiric data. Examples: the Church’s opinion on communism, liberalism, the theology of liberation, racism, the globalisation phenomenon, fair wages, etc.

(3) Guidelines for action: contingent opinions on historical events. This is not a logical and necessary deduction arising from principles, but also the result of the Church’s pastoral experience and a Christian perception of reality; a preferential option choosing the poor, dialogue, and respect for the legitimate autonomy of political, economic and social realities. Example: suggestions for the annulment of international debt, agricultural reform, creation of cooperatives, etc. (See Gaudium et spes, 67-70).

A. General foundations

- The first foundation definitely consists in the same commandment as the one about love: love God above all things and love your neighbour as you love yourself. This is the foundation for all Christian morals, and therefore also of the Church’s social Doctrine that is part of morals. Jesus said that the dual commandment of love is not only the first and most important of all commandments, but also a summary or compendium of all God’s laws and the message of the prophets.

- The Church’s social Doctrine therefore provides an answer to the question: How should I love God and my neighbour within my political, economic and social context? As we know perfectly well, our love for God and for our neighbours does not simply consist in a weekly obligation to attend Mass and throw a few coins in the basket when it is time for the offertory. It really must permeate all our lives and we must adapt our actions and our environment to the Gospel.

- This is a very important principle for overcoming the tendency to see the economy or politics as something totally separate from morals, when in fact it is precisely there that a Christian makes his faith influence temporal matters.

B. The four basic principles of social Doctrine

The commandment of love therefore should represent the general foundation of the Church’s social doctrine. However there are also specific foundations that can be summarised as four basic principles of the Church’s entire social doctrine, four columns on which the whole building leans. These principles are (1) the dignity of the human person, (2) the common good, (3) subsidisation and (4) solidarity.

1. The dignity of the human person

The first classical principle is that of the dignity of the human person, thereby leading to human rights. To think correctly about society, politics, economy and culture one must first understand properly who a human being is and what his real good is. Each individual, created in the likeness of God, has an inalienable dignity and must therefore always be treated as the purpose and not only as a means. When Jesus, using the image of the Good Shepherd, spoke of the lost sheep, He taught us what God thinks about the value of the human person. God does not think of human beings en masse, or in percentages, but as individuals. Each one is precious to Him, irreplaceable.

Hence the Church does not think first of the state, the political party, the tribe or ethnic group, but rather of the individual. The Church, like Christ, defends the dignity of each individual. She understands the importance of the state and of society in terms of service to people and to families, rather than the other way around. The state in particular has the duty to protect the rights of persons, rights that are not bestowed by the state but by the Creator.

2. The common good

The second classical principle of the Church’s social doctrine is precisely the principle of common good. This is defined by the Second Vatican Council as "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" (GS 26 § 1; see. GS 74 § 1; CCC 1906).

Man, created in the likeness of God who is Trinitarian communion, achieves his perfection not isolated from all others, but within communities. The selfishness that encourages us to search for our own good to the detriment of others is overcome by the search for the common good.

- The ‘common good’ belongs to society as such, it belongs to us and is not only mine or only yours and even less the property of an abstract community we do not belong to. Common good allows us to express ourselves as individuals and possess our common good.

- Man is fundamentally (and not only circumstantially) social, relational, and interpersonal. Our common good is also necessary for my own fulfilment, meaning for my own personal good. Humankind improves within society and through society. Hence, common good is distinct but not in opposition to each individual’s particular good. Very often, your good and my good meet in our common good.

- Common good does instead oppose utilitarianism, the idea of the greatest possible happiness (pleasure) for the highest possible number of people, which inevitably leads to the minority being subordinated to the majority. Therefore the excellence and inviolability of the individual human being excludes the possibility of subordinating the good of one to that of others, thereby converting the first into a means for the happiness of others.

3. Subsidiarity.

The third classical principle of social doctrine is the principle of subsidiarity. It was first expressed by Pope Pius XI in his encyclical letter Quadragesimo Anno. This principle teaches us that society’s decisions must be left at the lowest possible level, therefore at the level closest to those affected by the decision. This principle was formulated when the world was threatened by totalitarian systems with their doctrines based on the individual’s subordination to the state. It invites us to search for solutions to social problems in the private sector before asking the state to interfere.

Pope Leo XIII himself "insists on necessary limits to the State's intervention and on its instrumental character, inasmuch as the individual, the family and society are prior to the State, and inasmuch as the State exists in order to protect their rights and not stifle them." (CA 11).

4. Solidarity.

The fourth founding principle of the Church’s social doctrine was only recently stated by Pope John Paul II in his encyclical letter Sollicitudo rei socialis (1987). This principle is called the principle of solidarity. Faced with globalisation, the growing interdependence of people and populations, it is important that we should take note that the human family is one. Solidarity invites us to increase our sensitivity for others, especially those who suffer.

But the Holy Father adds that solidarity is not simply a feeling, but a real "virtue" which enables us to assume our responsibilities for one another. The Holy Father wrote that solidarity "is not a feeling of vague compassion or shallow distress at the misfortunes of so many people, both near and far. On the contrary, it is 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." (SRS, 38).

Five practical suggestions for we who are priests, on the subject of the Church’s Social Doctrine:

1. Read and have good knowledge of the Church’s social Teachings, to be able to expound them with self-confidence, and be sure that what we teach in the name of the Church is effectively what the Church teaches, and not our own personal opinion.

2. Humility, so as not to have to turn somersaults moving from general principles to concrete judgments, especially expressed in a categorical and absolute manner. We should not go beyond the limitations of our own knowledge and specific competence.

3. Possess a great sense of the meaning of a human being, of grace and sin, of justice. This implies great sensitivity for those who suffer, great realism, and also the awareness that humankind’s vocation is above all to be saintly and enjoy God for eternity.

4. Avoid – for ourselves and for others – the temptation of using the Church’s social doctrine as a weapon for judging "others" (entrepreneurs, politicians, multinational companies...), we should instead concentrate first on our own lives and our personal, social, economic and political responsibilities.

5. Know how to closely cooperate with lay people who are really experts in their fields of competence and with those who are responsible for the Church’s social doctrine.