Exploring Catholic Social Teaching

Handout B
Straight to the Source
Primary Source Activity
These optional primary source readings and reflection questions are meant to help root the learning from
this chapter in the documents and tradition of the Catholic Church. The first reading is a more simple
reading, the second is of average difficulty, and the third is intended for more advanced students.
Answer Key
Mater et Magistra 34
1 Between Christianity and communism/socialism.
2 Because socialism is founded on a purely temporal doctrine of human society and focuses only on material
well-being.
3 It restricts liberty too severely and disregards the meaning of true authority.
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Catholic Social Teaching
High School Chapter: Different Types of Justice
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Handout B
Straight to the Source
ADDITIONAL READINGS FROM PRIMARY SOURCES
Handout B
Straight to the Source
ADDITIONAL READINGS FROM PRIMARY SOURCES
Mater et Magistra 34, An Encyclical Letter of Pope St. John XXIII, May 15, 1961
34. 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. The reason is that
Socialism is founded on a doctrine of human society which is bounded by time and takes no account of
any objective other than that of material well-being. Since, therefore, it proposes a form of social organization
which aims solely at production, it places too severe a restraint on human liberty, at the same time
flouting the true notion of social authority.
1 In this encyclical, Pope St. John XIII describes the opposition between Christianity and what?
2 Why can Catholics never subscribe even to moderate socialism?
3 What two flaws fl ow from socialism’s sole focus on production?
Sollicitudo Rei Socialis 41, An Encyclical Letter of Pope St. John Paul II,
December 30, 1987
The Church’s social doctrine is not a “third way” between liberal capitalism and Marxist collectivism, nor
even a possible alternative to other solutions less radically opposed to one another: rather, it constitutes
a category of its own. Nor is it an ideology, but rather the accurate formulation of the results of a careful
reflection on the complex realities of human existence, in society and in the international order, in the light
of faith and of the Church’s tradition. Its main aim is to interpret these realities, determining their conformity
with or divergence from the lines of the Gospel teaching on man and his vocation, a vocation which is at
once earthly and transcendent; its aim is thus to guide Christian behavior. It therefore belongs to the fi eld,
not of ideology, but of theology and particularly of moral theology.
The teaching and spreading of her social doctrine are part of the Church’s evangelizing mission. And since
it is a doctrine aimed at guiding people’s behavior, it consequently gives rise to a “commitment to justice,”
according to each individual’s role, vocation and circumstances.
The condemnation of evils and injustices is also part of that ministry of evangelization in the social fi eld
which is an aspect of the Church’s prophetic role. But it should be made clear that proclamation is always
more important than condemnation, and the latter cannot ignore the former, which gives it true solidity
and the force of higher motivation.
Quadragesimo Anno 137, An Encyclical Letter of Pope Pius XI, May 15, 1931
The law of charity, “which is the bond of perfection,” must always take a leading role. How completely
deceived, therefore, are those rash reformers who concern themselves with the enforcement of justice
alone — and this, commutative justice — and in their pride reject the assistance of charity! Admittedly, no
vicarious charity can substitute for justice which is due as an obligation and is wrongfully denied. Yet even
supposing that everyone should fi nally receive all that is due him, the widest field for charity will always
remain open. For justice alone can, if faithfully observed, remove the causes of social confl ict but can
never bring about union of minds and hearts. Indeed all the institutions for the establishment of peace
and the promotion of mutual help among men, however perfect these may seem, have the principal foundation
of their stability in the mutual bond of minds and hearts whereby the members are united with one
another. If this bond is lacking, the best of regulations come to naught, as we have learned by too frequent
experience. And so, then only will true cooperation be possible for a single common good when the constituent
parts of society deeply feel themselves members of one great family and children of the same
Heavenly Father; nay, that they are one body in Christ, “but severally members one of another,” so that “if
one member suffers anything, all the members suffer with it.” For then the rich and others in positions of
power will change their former indifference toward their poorer brothers into a solicitous and active love,
listen with kindliness to their just demands, and freely forgive their possible mistakes and faults. And the
workers, sincerely putting aside every feeling of hatred or envy which the promoters of social confl ict so
cunningly exploit, will not only accept without rancor the place in human society assigned them by Divine
Providence, but rather will hold it in esteem, knowing well that everyone according to his function and duty
is toiling usefully and honorably for the common good and is following closely in the footsteps of Him Who,
being in the form of God, willed to be a carpenter among men and be known as the son of a carpenter.
1 Why are regulations insuffi cient for true cooperation among persons in a society? What more is
needed?
2 Why does the pope invoke Jesus as the son of a carpenter? What point is he making with this
example?
3 The pope refers to “promoters of social conflict” in this passage. What evidence do you see around
you of those seeking to exploit feelings of resentment among workers? How can this be combatted
with charity?
1 What does Pope St. John Paul II say that the Church’s social doctrine is NOT?
2 What does he describe as the main aim of the Church’s social doctrine? What is it aimed at guiding?
3 How does the pope describe the right balance between the condemnation of injustice and the
proclamation of the Gospel within the ministry of evangelization?
© Sophia Institute for Teachers
© Sophia Institute for Teachers
© Sophia Institute for Teachers
High School Chapter: Different Types of Justice
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