The Catechism of the Catholic Church (CCC 1701) reminds us:
"Christ, . . . in the very revelation of the mystery of the Father and of his love, makes man fully manifest to himself and brings to light his exalted vocation" [John 1:12; 1 John 3:1]. It is in Christ, "the image of the invisible God" [II Peter 1:4], that man has been created "in the image and likeness" of the Creator. It is in Christ, Redeemer and Savior, that the divine image, disfigured in man by the first sin, has been restored to its original beauty and ennobled by the grace of God [Philippians 1:27].
Through Jesus Christ's life, we are able to see an example and a model of what it means to be a Son of God, to be God's Beloved.
1.1 Special creature
We have seen in Lesson 6, number 6 how God showered man with gifts and destined him for unending happiness. Because of this, man has a special dignity.
The Compendium of the Catechism of the Catholic Church (CCCC 358; cf CCC 1699-1715) explains the source and root of this dignity.
The dignity of the human person is rooted in his or her creation in the image and likeness of God. Endowed with a spiritual and immortal soul, intelligence and free will, the human person is ordered to God and called in soul and in body to eternal beatitude.
1.2 Wounded by Sin
We have also seen (see Lesson 7) how the sin of our first parents wounded our nature and made it weak. It is essential to keep this in mind as we study this lesson.
2.1 Trinity in God and Fraternity in Men
Since man is made to God's image and likeness, there is a reflection of the Trinity in man. In God there is a relationship of knowledge and love. God also wants this relationship to obtain among men. Thus, the CCC (1878) affirms:
There is a certain resemblance between the unity of the divine persons and the fraternity that men are to establish among themselves in truth and love.
2.2 Do we really need to live together with others?
The Church teaches that living with others is an intrinsic requirement of human nature. Society is not an artifical add-on that one may do without. By nature, man is not only rational, but also social. Thus, the CCC (no 1879) teaches:
The human person needs to live in society. Society is not for him an extraneous addition but a requirement of his nature. Through the exchange with others, mutual service and dialogue with his brethren, man develops his potential; he thus responds to his vocation. [Cf Gaudium et Spes 25 # 1]
Some thinkers like Thomas Hobbes (1651), John Locke (1689) and Jean-Jacques Rousseau (1762) have described society and authority as a result of a social contract. The Church, on the other hand, teaches that society and the authority that governs it are all requirements of human nature.
God has wanted men to need one another. Thus, points 1936 and 1937 of the CCC says:
On coming into the world, man is not equipped with everything he needs for developing his bodily and spiritual life. He needs others. Differences appear tied to age, physical abilities, intellectual or moral aptitudes, the benefits derived from social commerce, and the distribution of wealth [cf Gaudium et Spes 29 # 2]. The "talents" are not distributed equally [cf Matthew 25:14-30; Luke 19:27].
These differences belong to God's plan, who wills that each receive what he needs from others, and that those endowed with particular "talents" share the benefits with those who need them. These differences encourage and often oblige persons to practice generosity, kindness, and sharing of goods; they foster the mutual enrichment of cultures:
I distribute the virtues quite diversely; I do not give all of them to each person, but some to one, some to others.... I shall give principally charity to one; justice to another; humility to this one, a living faith to that one.... And so I have given many gifts and graces, both spiritual and temporal, with such diversity that I have not given everything to one single person, so that you may be constrained to practice charity towards one another.... I have willed that one should need another and that all should be my ministers in distributing the graces and gifts they have received from me. [St Catherine of Siena, Dialogue I, 7]
3.1 What do we mean by society?
The CCC (no 1880) defines society as follows:
A society is a group of persons bound together organically by a principle of unity that goes beyond each one of them. As an assembly that is at once visible and spiritual, a society endures through time: it gathers up the past and prepares for the future. By means of society, each man is established as an "heir" and receives certain "talents" that enrich his identity and whose fruits he must develop [cf Luke 19:13,15]. He rightly owes loyalty to the communities of which he is part and respect to those in authority who have charge of the common good.
3.2 What is the position of a person in society?
The CCCC (no 402; cf CCC 1881-1882,1892-1893) explains rather clearly that
The human PERSON is and ought to be the principle, the subject and the end of all social institutions. Certain societies, such as the family and the civic community, are necessary for the human person. Also helpful are other associations on the national and international levels with due respect for the principle of SUBSIDIARITY.
3.3 But what is the Principle of Subsidiarity?
The CCCC (no 403; CCC 1883-1885,1894)
The principle of subsidiarity states that a community of a higher order should not assume the task belonging to a community of a lower order and deprive it of its authority. It should rather support it in case of need.
The MODEL for the exercise of subsidiarity is God himself. The CCC (no 1884) points out
God has not willed to reserve to himself all exercise of power. He entrusts to every creature the functions it is capable of performing, according to the capacities of its own nature. This mode of governance ought to be followed in social life. The way God acts in governing the world, which bears witness to such great regard for human freedom, should inspire the wisdom of those who govern human communities. They should behave as ministers of divine providence.
3.4 How about the Principle of Solidarity?
3.4.1 What this principle is all about
This principle, also called the principle of friendship or social charity, is a complement to the Principle of Subsidiarity. It enjoins everyone to work together, to cooperate, for the common good. The CCCC (no 414; cf CCC 1939-1942,1948) explains how it works.
Solidarity, which springs from human and Christian brotherhood, is manifested in the first place by the just distribution of goods, by a fair remuneration for work and by zeal for a more just social order. The virtue of solidarity also practices the sharing of the spiritual goods of faith which is even more important than sharing material goods.
3.4.2 Participation in Social Life. Socialisation.
Points 1882 and 1915 of the CCC encourage involvement in different kinds of society, including participation in public life and politics.
Certain societies, such as the family and the state, correspond more directly to the nature of man; they are necessary to him. To promote the participation of the greatest number in the life of a society, the creation of voluntary associations and institutions must be encouraged "on both national and international levels, which relate to economic and social goals, to cultural and recreational activities, to sport, to various professions, and to political affairs" [John XXIII, Mater et Magistra] This "socialization" also expresses the natural tendency for human beings to associate with one another for the sake of attaining objectives that exceed individual capacities. It develops the qualities of the person, especially the sense of initiative and responsibility, and helps guarantee his rights [cf Gaudium et Spes 25 # 2; John Paul II, Centesimus Annus 12]
As far as possible citizens should take an active part in public life. The manner of this participation may vary from one country or culture to another.
It should be noted, however, that when a Catholic participates in secular activities, he is not representing the Church. He has to act with personal freedom and personal responsibility, using the Christian criteria, especially of justice and charity, in all his actuations. It is worthwhile quoting Saint Josemaría Escrivá (Homily Passionately Loving the World) on this point.
But it never occurs to such a Christian to think or say that he was stepping down from the temple into the world to represent the Church, or that his solutions are the Catholic solutions to the problems. That would be completely inadmissible! That would be clericalism, official Catholicism, or whatever you want to call it. In any case, it means doing violence to the very nature of things. What you must do is foster a real lay mentality, which will lead to three conclusions:
-- be honourable enough to shoulder your own personal responsibility;
-- be Christian enough to respect those brothers in the faith who, in matters of free discussion, propose solutions which differ from yours; and,
-- be Catholic enough not to make a tool of our Mother the Church, involving her in human factions.
It is obvious that, in this field as in all others, you would not be able to carry out this programme of sanctifying your everyday life if you did not enjoy all the freedom which proceeds from your dignity as men and women created in the image of God, and which the Church freely recognizes. Personal freedom is essential for the Christian life. But do not forget, my sons, that I always speak of a responsible freedom.
Interpret, then, my words as what they are: a call to exercise your rights every day, and not just in times of emergency. A call to fulfil honourably your commitments as citizens in all fields — in politics and in financial affairs, in university life and in your job — accepting with courage all the consequences of your free decisions and shouldering the personal independence which is yours. A Christian lay outlook of this sort will enable you to flee from all intolerance, from all fanaticism. To put it positively way, it will help you live in peace with all your fellow citizens, and to promote understanding and harmony in the various spheres of social life.
This Christian lay outlook follows the Principle of Subsidiarity, already explained above.
3.5 Solidarity and Subsidiarity require individual conversion and the practice of Charity
Society is made up of individuals. Its material, moral and spiritual health cannot be promoted by mere decree, but calls for personal conversion, personal holiness. Thus, the CCC (no 1888) states:
It is necessary, then, to appeal to the spiritual and moral capacities of the human person and to the permanent need for his inner conversion, so as to obtain social changes that will really serve him. The acknowledged priority of the conversion of heart in no way eliminates but on the contrary imposes the obligation of bringing the appropriate remedies to institutions and living conditions when they are an inducement to sin, so that they conform to the norms of justice and advance the good rather than hinder it [cf Lumen Gentium 36].
Furthermore, it is necessary to emphasise the need for God's grace in order to live the highest of the virtues: charity. This virtue covers all the others because, as Fr John Hardon once said:
Charity is the practice of all the virtues for the sake of love.
The CCC (no 1889) thus says:
Without the help of grace, men would not know how "to discern the often narrow path between the cowardice which gives in to evil, and the violence which under the illusion of fighting evil only makes it worse" [John Paul II, Centesimus Annus 25]. This is the path of charity, that is, of the love of God and of neighbor. Charity is the greatest social commandment. It respects others and their rights. It requires the practice of justice, and it alone makes us capable of it. Charity inspires a life of self-giving: "Whoever seeks to gain his life will lose it, but whoever loses his life will preserve it" [Centesimus Annus 48 # 4; cf. Pius XI, Quadragesimo anno I, 184-186]
3.6 Should pastors get involved in public life?
The CCC (no 2442) is rather clear on this point.
It is not the role of the Pastors of the Church to intervene directly in the political structuring and organization of social life. This task is part of the vocation of the lay faithful, acting on their own initiative with their fellow citizens. Social action can assume various concrete forms. It should always have the common good in view and be in conformity with the message of the Gospel and the teaching of the Church. It is the role of the laity "to animate temporal realities with Christian commitment, by which they show that they are witnesses and agents of peace and justice" [John Paul II, Sollicitudo Rei Socialis, 47 # 6; cf. 42]
4.1 Why is there a need for authority?
Points 1897 and 1898 of the CCC explain the rationale for authority:
"Human society can be neither well-ordered nor prosperous unless it has some people invested with legitimate authority to preserve its institutions and to devote themselves as far as is necessary to work and care for the good of all" [John XXIII, Pacem in Terris 46].
By "authority" one means the quality by virtue of which persons or institutions make laws and give orders to men and expect obedience from them.
Every human community needs an authority to govern it [cf Leo XIII, Immortale Dei; Diuturnum illud]. The foundation of such authority lies in human nature. It is necessary for the unity of the state. Its role is to ensure as far as possible the common good of the society.
4.2 So we should obey all lawful authority?
The CCC affirms the obligation to obey all legitimately-constituted authority. In points 1899 and 1900, it says:
The authority required by the moral order derives from God: "Let every person be subject to the governing authorities. For there is no authority except from God, and those that exist have been instituted by God. Therefore he who resists the authorities resists what God has appointed, and those who resist will incur judgment" [Romans 13:1-2; cf I Peter 2:13-17]
The duty of obedience requires all to give due honor to authority and to treat those who are charged to exercise it with respect, and, insofar as it is deserved, with gratitude and good-will.
Pope St. Clement of Rome provides the Church's most ancient prayer for political authorities [cf as early as I Timothy 2:1-2]: "Grant to them, Lord, health, peace, concord, and stability, so that they may exercise without offense the sovereignty that you have given them. Master, heavenly King of the ages, you give glory, honor, and power over the things of earth to the sons of men. Direct, Lord, their counsel, following what is pleasing and acceptable in your sight, so that by exercising with devotion and in peace and gentleness the power that you have given to them, they may find favor with you" [St Clement of Rome, Ad Cor. 61: SCh 167,198-200].
4.3 Who chooses the ruler?
Point 1901 of the CCC says:
If authority belongs to the order established by God, "the choice of the political regime and the appointment of rulers are left to the free decision of the citizens" [Gaudium et Spes, 74 # 3].
The diversity of political regimes is morally acceptable, provided they serve the legitimate good of the communities that adopt them. Regimes whose nature is contrary to the natural law, to the public order, and to the fundamental rights of persons cannot achieve the common good of the nations on which they have been imposed.
4.4 Should all laws be obeyed?
There are two points of the CCC that explain this: 1902 and 1903:
A human law has the character of law to the extent that it accords with right reason, and thus derives from the eternal law. Insofar as it falls short of right reason it is said to be an unjust law, and thus has not so much the nature of law as of a kind of violence [St Thomas Aquinas, STh I-II q93 a3 ad 2].
Authority is exercised legitimately only when it seeks the common good of the group concerned and if it employs morally licit means to attain it. If rulers were to enact unjust laws or take measures contrary to the moral order, such arrangements would not be binding in conscience. In such a case, "authority breaks down completely and results in shameful abuse" [John XXIII, Pacem in Terris 51]
5.1 What is involved in the common good?
The CCCC (no 408; cf CCC 1907-1909;1925) states that
The common good involves: respect for and promotion of the fundamental rights of the person, the development of the spiritual and temporal goods of persons and society, and the peace and security of all.
5.2 Where can one find the most complete realization of the common good?
Point 409 of the CCCC (cf CCC 1910-1912,1927) says:
The most complete realization of the common good is found in those political communities which defend and promote the good of their citizens and of intermediate groups without forgetting the universal good of the entire human family.
5.3 How does one participate in bringing about the common good?
The CCCC (no 410; cf CCC 1913-1917,1926) recommends:
All men and women according to the place and role that they occupy participate in promoting the common good by respecting just laws and taking charge of the areas for which they have personal responsibility such as the care of their own family and the commitment to their own work. Citizens also should take an active part in public life as far as possible.
By striving to do one's work as perfectly as possible, one actually contributes to the common good. Thus, Saint Josemaría wrote in The Way (356):
I don't understand how you can call yourself a Christian and lead such an idle, useless life. Have you forgotten Christ's life of toil?
This is why he taught that each one should persevere in the work that he is doing, fulfiling every task in the best way possible, without thinking too much that he could be useful doing some work elsewhere. He wrote in The Way (no 832):
How anxious people are to get out of place! Think what would happen if each bone and each muscle of the human body wanted to occupy some position other than that proper to it.
There is no other reason for the world's discontent. Persevere in your place, my son; there... what work you can do to establish our Lord's true kingdom!
Such professional approach in work also prepares one to speak more convincingly about his Faith. In point 371 of the same book, he says:
When you see people of uncertain professional standing acting as leaders at public functions of a religious nature, don't you feel the urge to whisper in their ears: Please, would you mind being just a little less Catholic?
5.4 Common good covers the globe
The CCC (no 1911) further projects the common good beyond national borders.
Human interdependence is increasing and gradually spreading throughout the world. The unity of the human family, embracing people who enjoy equal natural dignity, implies a universal common good. This good calls for an organization of the community of nations able to "provide for the different needs of men; this will involve the sphere of social life to which belong questions of food, hygiene, education, . . . and certain situations arising here and there, as for example . . . alleviating the miseries of refugees dispersed throughout the world, and assisting migrants and their families" [Gaudium et Spes, 84 # 2].