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Vatican
issues compendium of social teachings
PRAISED BE JESUS
CHRIST!
(Now and Forever)
Back in October of last year, the Pontifical Council for Justice and
Peace (one of 11 Pontifical Councils that constitute part of the Roman
Curia — the congregations, tribunals, offices, councils and committees
which assist the pope in the exercise of his ministry and through which
he conducts the normal business of the Universal Church) released a
Compendium of the Social Doctrine of the Church. The English version
was finally received just before Easter. It is an imposing volume of 446
pages divided into 12 chapters and is available from the United States
Conference of Catholic Bishops Publishing Office (No. 5–692), 3211
Fourth Street, NE, Washington, D.C. 20017-1194.
John Paul II called for a compendium of the social teaching of the
Church in his post-synodal apostolic exhortation titled “Ecclesia in
America” (“The Church in America”) in 1999. “It would be very useful”
the Holy Father wrote, “to have a compendium or approved synthesis of
Catholic social doctrine.”
The first part of the compendium deals with the fundamental
presuppositions of social doctrine: God’s plan of love for humanity and
society; the Church’s mission and the nature of social doctrine; the
human person and human rights; and the principles and values of social
doctrine. The second part deals with the contents and classical themes
of social doctrine: the family; work; economic life; the political
community; the international community; the environment; and peace. The
third part contains a series of recommendations for the use of social
doctrine in the pastoral activity of the Church and in the life of
Christians, above all the lay faithful. The conclusion is an expression
of the underlying purpose of the entire document.
A compendium is not a catechism. This was pointed out at the press
conference which announced the release of the compendium. The catechism
presents unchanging truths of faith. The compendium was designed to show
that while the Church’s faith does not change, the issues it addresses
do change because the world changes. The compendium, then, is likely to
be revised and updated as time goes on. The death penalty would be an
example of that need.
The traditional teaching of the Church does not exclude the death
penalty. Until recently few questioned the morality of capital
punishment, although vengeance has never been a justification for
capital punishment. Even so, most failed to notice the fine print, that
is, the death penalty in Catholic teaching is justified only when it is
the only way to defend society from criminals. In recent times, ways
have been devised to defend society against criminals without putting
them to death (life imprisonment without parole). This has rendered the
need for the death penalty extremely rare, if not nonexistent. The
compendium says: “The growing aversion of public opinion toward the
death penalty and the various provisions aimed at abolishing it or
suspending its application constitute visible manifestations of a
heightened moral awareness.”
In reality, the social doctrine of the Church has been formed over time
through numerous interventions of the Magisterium on social issues. It
was Pope Leo XIII who promulgated the first social encyclical, Rerum
Novarium in 1892. It examined the condition of working folk
(laborers) who, at the time, languished in inhumane conditions. Calling
for collaboration rather than class struggle, the rights of the weak,
the dignity of the poor, the obligations of the affluent and the right
to form unions were declared part of “Catholic doctrine.”
The fact the compendium is not a catechism does not mean that Church
social teaching can be ignored. To the discomfort of many, it is part of
the Church’s moral teaching. The compendium says there is a “vast field
of work” awaiting those who want to contribute to the common good
through the social teaching of the Church. “So many needy brothers and
sisters are waiting for help, so many who are oppressed are waiting for
justice, so many who are unemployed are waiting for a job, so many
peoples are waiting for respect.” Infused with the social teachings of
the Church, Catholics are urged to believe they are capable of bringing
peace where there is conflict, of building and nurturing fraternal
relationships where there is hatred, of seeking justice where
exploitation prevails, and they have a responsibility to do so. Jesus
put it in very simple words: “I was hungry and you gave me no food, I
was thirsty and you gave me no drink. I was away from home and you gave
me no welcome, naked, and you gave me no clothing. I was ill and
imprisoned and you did not come to comfort me” (Matt. 25:42-43).
Some specific social issues discussed in the compendium are abortion,
war, same-sex marriage, capital punishment, politics, business, the
environment, the family, economics, work, government, private property,
poverty, biotechnology and other new technologies.
In a section titled “The Crisis in the Relationship Between Man and the
Environment” (461), the compendium states that abuse of the environment
is rooted in an assumption that people can exercise unconditional
dominion over nature, heedless of any moral considerations. It observes
that exploitation of natural resources is a long-standing and cultural
process which in more recent times has reached an irresponsible level.
It goes on to say that it is imperative that modern technology be united
with a strong ethical dimension if the environment is to be a home and a
resource for humans and if the causes of pollution are to be eliminated
and adequate conditions of hygiene and health be assured. “Technology
that pollutes can also cleanse, production that amasses can also
distribute justly, on condition that the ethic of respect for life and
human dignity, for the rights of today’s generations and those to come,
prevails” (465).
In the section on threats to peace (507), it states that sanctions must
never be used to punish an entire population: “It is not licit that
entire populations, and above all their most vulnerable members, be made
to suffer because of such sanctions.” Economic sanctions in particular
are instruments to be used with great discernment and must be subjected
to strict legal and ethical criteria. An economic embargo must be of
limited duration and cannot be justified when the resulting effects are
indiscriminate.
Terrorism is addressed: “Terrorism is to be condemned in the most
absolute terms. It shows complete contempt for human life and can never
be justified, since the human person is always an end and never a means.
Acts of terrorism strike at the heart of human dignity and are in
offense against all humanity … it is a profanation and a blasphemy to
declare oneself a terrorist in God’s name” (514-515).
“The Church teaches that true peace is made possible only through
forgiveness and reconciliation” (517). “It is through prayer that the
Church engages in the battle for peace. Prayer opens the heart not only
to a deep relationship with God, but also an encounter with others
marked by respect, understanding, esteem and love” (519).
The compendium challenges. But, whenever the Church’s social doctrine is
raised, people are challenged. The compendium places those challenges
within the context of Scripture, the tradition of the Church and faith. |
