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Precisely because the Catholic teaching of social justice is important to us, its concepts have been twisted in the US political process. The term “social justice” has been co-opted with a new, almost opposite meaning – to forcefully redistribute wealth through taxation and to make decisions for all through a large, powerful central government.

While not precisely meeting the definition of socialism, these are hallmarks of it. When you hear politicians refer to “social justice,” “common good,” or even “preferential option for the poor” – they are really referring to a liberal social agenda, supported by a collectivist economic system and led by themselves (the elite). They are purposefully usurping our terms with the intent to mislead. This is far from the concepts of Catholic social justice.

It is important to note that no US political party embraces the true social justice concepts embodied in Catholic teaching. Their public goals and hidden agendas are often at odds with the genuine teaching. The Catholic Church does not endorse any political party.

The Church also does not endorse any form of government. However, it specifically condemns socialism. Long before the term “socialism” was coined, Saint John Chrysostom (347 to 407 AD) wrote:

Should we look to kings and princes to put right the inequalities between rich and poor? Should we require soldiers to come and seize the rich person’s gold and distribute it among his destitute neighbors? Should we beg the emperor to impose a tax on the rich so great that it reduces them to the level of the poor and then to share the proceeds of that tax among everyone?

Equality imposed by force would achieve nothing, and do much harm. Those who combined both cruel hearts and sharp minds would soon find ways of making themselves rich again. Worse still, the rich whose gold was taken away would feel bitter and resentful; while the poor who received the gold form the hands of soldiers would feel no gratitude, because no generosity would have prompted the gift.

Far from bringing moral benefit to society, it would actually do moral harm.

Material justice cannot be accomplished by compulsion, a change of heart will not follow. The only way to achieve true justice is to change people’s hearts first – and then they will joyfully share their wealth.

Saint John Chrysostom
Doctor of the Church

1,500+ years later our shepherds continue to warn us against the lies and false promises of socialism.

…Socialism…   cannot be reconciled with the teachings of the Catholic Church because its concept of society itself is utterly foreign to Christian truth.

Quadragesimo Anno, 117, Encyclical of Pope Pius XI
Reconstruction of the Social Order, May 15, 1931

Pope Pius XI further emphasized the fundamental opposition between Communism and Christianity, and made it clear that no Catholic could subscribe even to moderate Socialism.

Mater Et Magistra, 34, Pope John XXIII
On Christianity and Social Progress, May 15, 1961

…the fundamental error of socialism is anthropological in nature. Socialism considers the individual person simply as an element, a molecule within the social organism, so that the good of the individual is completely subordinated to the functioning of the socio-economic mechanism. Socialism likewise maintains that the good of the individual can be realized without reference to his free choice, to the unique and exclusive responsibility which he exercises in the face of good or evil.

Centesimus Annus, 13, Encyclical of Pope John Paul II
January 5, 1991

Socialists…   debase the natural union of man and woman…   the [family] bond they…   deliver up to lust. Lured…   by the greed of present goods…   they assail the right of property. While they seem desirous of caring for the needs and satisfying the desires of all men, they strive to seize and hold in common whatever has been acquired either by title, by labor, or by thrift.

Quod Apostolici Muneris, 1, Encyclical of Pope Leo XIII
On Socialism, December 28, 1878

Read these quotes. There is little more that I could add.

The Catholic teaching of social justice reflects our obligation to love one another. It guides our conscience and actions with every person made in God’s image, regardless of how they may differ from us or even how they treat us. This broad teaching at its core, affirms the dignity of the person.

We hold that all human life is sacred, from the moment of conception to natural death. The respect for human dignity is the basis of our social teaching. Simply put, every person is our brother or sister and should be treated accordingly by us individually and by government. We are one community in support of each other and the valid promotion of common good. We call this solidarity.

The poor and vulnerable are especially recognized as priorities. Often their basic needs of food, shelter, clothing, employment, health care and education are neglected. Society must be structured to give everyone the opportunity to attain these foundational attributes of self-sufficiency. As the Church and individually, we are called to help as we are able to improve their circumstances. Governments must not deny rights or justice. This option for the poor is the true test of fulfilling the commandment to love one another.

If you cannot remember everything, instead of everything, I beg you, remember this without fail, that not to share our own wealth with the poor is theft from the poor and deprivation of their means of life; we do not possess our own wealth but theirs. If we have this attitude, we will certainly offer our money; and by nourishing Christ in poverty here and laying up great profit hereafter, we will be able to attain the good things which are to come, by the grace and kindness of our Lord Jesus Christ, with Whom (be glory, honor, and might,) to the Father, together with the Holy Spirit, now and ever and unto ages of ages. Amen.

Saint John Chrysostom
Doctor of the Church

Justice also demands that all people have a fundamental right to participate fully in the economic, political and cultural life of society. Through this participation we form the community. Barring participation marginalizes people and is an affront to human dignity. Everyone counts.

Workers have a right to a fair and just workplace. Jobs must offer productive work, fair wages and safe working conditions. Organizing of unions must also be permitted. There are limits however, such as amassing excessive wealth at the expense of basic necessities for others. I would also argue that unionizing sole providers of critical services leads to societal harm outweighing the interests of the few.

We came into this world with nothing and will leave the same way. In the interim, most of us are temporarily entrusted with some level of property and other wealth. Simply being wealthy is not contrary to social justice. What is important is how we use our wealth and that we take prudent steps to preserve the environment for future generations.

Government is to have a constructive role in our lives by protecting human rights, promoting human dignity and building the common good. Large, all encompassing, central government is not an authentic means to social justice. Our principle of subsidiarity demands that governmental services, where necessarily provided by government, be provided at the lowest level possible. Doing so provides the services closer to those receiving them, tailored more specifically for their needs and input, and limits broad power being concentrated into the hands of a few.

Governments must also promote peace and avoid war. Catholic social teaching provides for just war in very limited circumstances. It may be engaged only by competent authority, to advance comparative justice, for a right intention (generally – a just cause), as a last resort, with a high probability of success, waged with proportionality of the good to be attain balanced by the damage caused, and by moral means (i.e. subject to “rules of war”).