INTRODUCTION
The res novae of our time Two biblical images Building for the common good Remaining human
CHAPTER ONE A DYNAMIC APPROACH FAITHFUL TO THE GOSPEL
A Church journeying through human history The wisdom of the word of God in dialogue with the human sciences Social Doctrine as a shared discernment The development of Social Doctrine from Leo XIII to the present The first stages of the Church’s Social Doctrine The years of the Second Vatican Council The recent Magisterium Interpreting history in the light of faith
CHAPTER TWO FOUNDATIONS AND PRINCIPLES OF THE SOCIAL DOCTRINE OF THE CHURCH
The foundations of Social Doctrine The human person: image of the Triune God The equal dignity of all human beings The supreme value of human rights The principles of Social Doctrine The principle of the common good The principle of the universal destination of goods The principle of subsidiarity The principle of solidarity The principle of social justice Integral human development An examen for the Church
CHAPTER THREE
TECHNOLOGY AND DOMINANCE. THE GRANDEUR OF HUMANITY IN LIGHT OF THE PROMISES OF AI
The technocratic paradigm and digital power Artificial intelligence A valuable tool that requires vigilance Responsibility, transparency and the governance of AI What must not be lost Underlying narratives: transhumanism and posthumanism The limit, the heart, the grandeur of the human person The authentic “more than human”: grace and Christian humanism Two cities and two loves
CHAPTER FOUR SAFEGUARDING HUMANITY AT A TIME OF TRANSFORMATION. TRUTH, WORK, FREEDOM
Truth as a common good Truth and democracy Communication and the collective imagination Toward an ecology of communication An educational alliance for the digital age The central role of schools The dignity of work at a time of digital transition The value of work The problem of unemployment An economy that values dignity Families and young people: the social conditions for hope Protecting freedom against dependencies and commercialization Dependencies and societal control Breaking the chains of new forms of slavery A shared responsibility
CHAPTER FIVE
THE CULTURE OF POWER AND THE CIVILIZATION OF LOVE
The civilization of love in the digital age The culture of power The normalization of war Force without limits Weapons and artificial intelligence The crisis of multilateralism A supposed political realism Building the civilization of love We can all do our part The need to disarm words Building peace through justice Adopting the perspective of victims Cultivating a healthy realism Reviving dialogue The necessity of diplomacy and multilateralism Praying and hoping
CONCLUSION The Word became flesh One body in Christ The construction site of our time The song of hope: the Magnificat
INTRODUCTION
1. Humanity, created by God in all its grandeur, is today facing a pivotal choice: either to construct a new Tower of Babel or to build the city in which God and humanity dwell together. Each generation inherits the task of shaping its own era, of guiding history to become a place where the dignity of every person is safeguarded, justice is promoted and fraternity is made possible. Yet every era also runs the risk of creating an inhumane and more unjust world. Whenever humanity is in danger of marring its true identity, we Christians lift our eyes to the Incarnate God, knowing that it is “only in the mystery of the Word made flesh that the mystery of humanity truly becomes clear.” [1] In Jesus Christ, this humanity in its grandeur becomes the Way, the Truth and the Life, opening the path for each of us to grow toward fullness.
2. Founded on Christ, the living stone, we experience the powerful and mysterious action of the Holy Spirit, and we believe that every authentic human effort to cooperate with him for the good will be blessed by our heavenly Father, in whom we place our hope. For this reason, we can diligently contribute to every initiative that builds a more just world, and we can call others to collaborate in promoting the integral development of every human being. We wish to engage in dialogue with all men and women of our time, with whom we share in the events, questions and aspirations of humanity. [2] Together with them, we seek to identify new paths for the common good and for promoting a dignified life for all. Indeed, openness to dialogue is an integral part of the Church’s vocation because, constituted in Christ as “a sacrament… of communion with God and of the unity of the entire human race,” [3] she recognizes history as the place where the Gospel challenges and directs human experience.
3. In this spirit, Pope Leo XIII published his Encyclical Rerum Novarum in 1891, the 135 th anniversary of which we celebrate with deep gratitude this year. With that document, my beloved predecessor gave impetus to the reflection on society, the economy and politics, which is now known as the “Social Doctrine of the Church.” When some objected that the Church should not waste energy on worldly matters, but instead focus on communicating the message of eternal life, Leo XIII responded with realism and wisdom, saying that the proclamation of the Gospel cannot overlook the concrete lives of people. [4] Many decades have passed since then, and the Magisterium, pastors, theologians and faithful have continued to reflect on social issues in the light of the Gospel. Today, the Social Doctrine of the Church is a legacy of wisdom, where we find principles for thought, criteria for discernment and judgment, and concrete guidelines for action. Founded on Sacred Scripture and Tradition, and in engagement with the sciences, it helps us clearly interpret the challenges of the present and identify appropriate ways for living out a clear Christian witness, with joy and in service to the world. It is not an inert set of concepts, but a living corpus of truth that safeguards and interprets humanity’s vocation to a full and just life. I therefore wish to add my own voice to this living tradition, invoking the help of the Spirit of wisdom, who has dwelt in the world since its beginning (cf. Prov 8:22 – 31).
The res novae of our time
4. While Leo XIII spoke in his time of “new things” ( rerum novarum), today we cannot limit ourselves simply to repeating his insightful teachings. Instead, we must ask God for the wisdom to interpret the great trends of our time, particularly technological advances. In recent years, it has become increasingly evident how rapidly and profoundly digitalization, artificial intelligence (AI) and robotics are transforming our world. Technology should not be considered, in itself, as a force antagonistic to humanity. On the contrary, it has formed part of our history since the beginning as “a profoundly human reality, linked to the autonomy and freedom of man.” [5] Over the centuries, technological development has significantly improved the living conditions of humanity. At the same time, each phase of progress has also revealed the ambiguity of tools that can cause harm when not oriented toward the good. Today, however, we find ourselves facing a new situation. The power and prevalence of emerging technologies are interwoven into the fabric of daily life, shaping decision-making processes and deeply affecting the collective imagination: “Never has humanity had such power over itself.” [6] New technologies open up a horizon extending in directions that are imaginable but not yet fully predictable. This complicates the assessment of their potential impact and the long-term effects they may have on both the dignity of individuals and the common good.
5. It now falls to us to face the challenges of our time with clarity of thought and responsibility. It is necessary to establish adequate regulatory tools capable of upholding justice and curbing the distorting effects of technological power. Nevertheless, the issue is not limited to regulation. As Pope Francis warned, we must realistically ask ourselves who holds this power today and how they use it: “It must also be recognized that nuclear energy, biotechnology, information technology, knowledge of our own DNA, and many other abilities which we have acquired… have given those with the knowledge, and especially the economic resources to use them, an impressive dominance over the whole of humanity and the entire world.” [7] In the past, it was largely up to the State to guide and direct innovation. Today, however, the main drivers of development are private, often transnational, parties that are endowed with resources and the capacity to intervene that surpass those of many Governments. Technological power thus takes on an unprecedented, predominantly “private” aspect, which makes it even more challenging to discern, govern and direct such power toward the common good.
6. For this reason it is necessary to begin a shared discernment process for identifying the spiritual and cultural roots of ongoing transformations. If we focus only on contingencies, we risk letting the succession of emergencies dictate the direction of our path. We are living through a rapid phase of transition, a “change of era,” in which — while some are vying for the future of new technologies and others dedicate themselves to reflecting on the matter — most people are watching and waiting, observing from afar and merely hoping for the best. For this very reason, crucial questions impose themselves on our conscience and can no longer be avoided: Where are we going? Toward what goal do we wish to orient ourselves? What direction should we choose as a people and as a human community?
Two biblical images
7. In order to answer these questions and discern how to navigate responsibly the era of AI, I would like to bring to mind two scenes from the Bible: the construction of the Tower of Babel (cf. Gen 11:1 – 9) and the rebuilding of the walls of Jerusalem (cf. Neh 2 – 6). The story of Babel appears in the Book of Genesis, at the origins of humanity, immediately after the genealogies of Noah’s sons. After settling in a plain in the land of Shinar, the people decided to build a city and a tower “with its top in the heavens” (Gen 11:4). Fearing being scattered across the earth, they sought to guarantee stability and power for themselves, and above all to “make a name” for themselves. It was an impressive feat: a single language, a single technology, a single direction. However, the project concealed a profound danger. It was a project conceived without reference to God, supported by a uniformity that eliminated diversity and that chose homogenization over communion. When a city is built on pride and the claim to self-sufficiency, communication breaks down, languages are confused and people no longer understand each other. The result is not unity, but dispersion. Babel thus reveals the limits of any effort that, however grandiose, arises from self-affirmation, sacrifices human dignity for efficiency and aspires to reach heaven without God’s blessing.
8. The Book of Nehemiah, in turn, opens at a time of great vulnerability in the history of ancient Israel. After the Babylonian exile, a portion of the people returned to Jerusalem, but the city was still in ruins, the walls collapsed and the gates burned (cf. Neh 1 – 2). Nehemiah, a Jew in the service of the Persian King Artaxerxes, received news of the disastrous state of his ancestral city. Before taking action, he fasted, prayed and interceded for the people. He then asked the king for permission to return to Jerusalem and, upon arriving, examined the destroyed areas in silence. He did not impose solutions from above. He convened the families, assigned each of them a section of the wall to rebuild, listened to their concerns, coordinated their efforts and addressed any opposition. The narrative shows how the city is reborn, not through the initiative of one man, but through the shared responsibility of all: men, women, priests, artisans, heads of households and young people all play a part. It is an undertaking with God at the center, which rebuilds relationships before rebuilding with stones. Thus, ancient Jerusalem rediscovers a common language — not one of uniformity, but one of communion, namely the harmony that arises when all persons assume their own role and recognize that their strength comes from the Lord.
9. In light of these two images, the Holy Spirit challenges us today regarding our relationship with technology and the ongoing digital revolution. Scientific discoveries are talents entrusted to humanity so that they may bear fruit (cf. Mt 25:14 – 30). Technology has the power to heal, connect, educate and protect our common home; but it can also divide, exclude and generate new forms of injustice. In the abstract, technology in and of itself is not a solution to humanity’s problems, just as it is not inherently evil. In practice, however, technology is never neutral, because it takes on the characteristics of those who devise, finance, regulate and use it. Therefore, the primary choice is not between a “yes” or “no” to technology, but rather between constructing Babel or rebuilding Jerusalem; between a power that claims to dominate the heavens and a people who work together in the presence of God to rebuild the walls of fraternal coexistence.
10. We must, then, avoid the “Babel syndrome,” namely the idolatry of profit that sacrifices the weak, a uniformity that neutralizes differences, and the pretense that a single language — even a digital one — can translate everything, including the mystery of the person, into data and performance. The risk of dehumanization — of building a future that excludes God and reduces the other to a means — is an ancient and ever-new temptation that today takes on a technical guise. Instead, let us choose the “way of Nehemiah,” which highlights the importance of working together to make the City of God a safe place for returning exiles. Rebuilding today means recognizing that, precisely from the plurality of voices and visions which, even though they sometimes remind us of the confusion caused by the diversity of spoken languages, a bright possibility emerges. Indeed, this is the possibility of building together, of transforming diversity into a resource and of making listening and dialogue the common ground upon which to cultivate justice and fraternity. Within this shared task, Christians discover their unique role of guiding actions toward God so that, in his light, pluralism does not dissipate into disorder, but instead, through the practice of synodality, it becomes the space in which humanity rediscovers its solid foundations and its final end. In the Book of Revelation, John sees the New Jerusalem “coming down out of heaven from God” (Rev 21:2) as a gift for all humanity. And this vision of grace is an invitation for us Christians to work together in order to foster a peaceful, just and dignified life in community within today’s “cities.”
Building for the common good
11. Building a city founded on the common good implies, first and foremost, building on a firm relationship with God. It means recognizing that the truth of his love calls us to life “in all its fullness” ( Jn 10:10) and communion with him. Like Saint Augustine, we too can say, “You have made us for yourself, O Lord, and our heart is restless until it rests in you.” [8] Indeed, God has inscribed in our hearts a desire for happiness that embraces all the dimensions of life. The Church, in dialogue with the men and women of our time, recognizes the urgent need to safeguard and guide this aspiration toward its deepest truth.
12. Secondly, building for the common good means accepting the limits and weakness of humanity without considering them an error to be corrected. Today, the human desire for fullness of life is at risk of being misled by deceitful goals, such as the prospect of a technology that promises to free us from all weakness, and models of wellbeing that leave behind entire populations. All too often, we place our hope in unlimited “upgrades,” in forms of progress that exacerbate inequalities, and in immediate solutions incapable of healing people’s wounds. As a result, while some pursue the illusion of unlimited self-assertion, many are deprived of basic necessities. The Church reminds us, with a firm yet humble voice, that true fulfilment is not achieved by eliminating weakness but through harmonious growth. It is found where freedom and responsibility are intertwined with mutual care and true solidarity, and where progress is measured by the dignity of each person and the good of all peoples.
13. Thirdly, building a world in which everyone can flourish requires shared responsibility and courage. No one can single-handedly bear the weight of the challenges the world is facing, just as no one is so weak that they cannot play their part, for “power is made perfect in weakness” (2 Cor 12:9). All are given their own section of the wall: scientists and researchers, entrepreneurs and workers, educators and legislators, civil society, popular movements and faith communities. This is the logic of subsidiarity, which values the cooperation between generations, peoples, disciplines and cultures as the best way for fostering stability, prosperity and peace. We should not be intimidated by tensions or differences because they can become creative forces when guided by shared responsibility.
14. Finally, building for the common good requires an evangelical language. We must avoid humiliating or antagonistic words, opting rather for a clarity that sheds light and a frankness that unlocks new possibilities. We cannot condone naïve enthusiasms, nor fuel unfounded fears. Instead, let us establish standards for discernment — the dignity of the human person, the universal destination of goods, the preferential option for the poor, care for our common home and peace — and let us translate these standards into practices such as responsible planning, the assessment of human and social impact, the inclusion of the most vulnerable, the promotion of digital literacy and guiding research and industry toward justice and peace.
Remaining human
15. In the recent Ordinary Jubilee Year of 2025, we walked as pilgrims of hope and were blessed with many graces. Strengthened by these gifts, we can move forward with confidence to face the arduous tasks and demanding challenges that lie ahead. In the era of artificial intelligence, when human dignity is threatened by new forms of dehumanization, ours is the pressing duty to remain profoundly human. We must lovingly safeguard the grandeur of humanity bestowed upon us and revealed in its fullness in Christ, the splendor of which no machine can ever replace. True progress always stems from a heart open to others, an intelligence willing to listen and a will that seeks what unites rather than what separates.
16. I address this heartfelt appeal to all the Catholic faithful, to all Christians and to all men and women of goodwill. Let us not be afraid to get our hands dirty on the “construction site” of our time. Like Nehemiah, let us pray, plan wisely and work perseveringly, placing God at the forefront of our actions and the human person at the center of our choices. Thus, the “rejected stones” — the poor, the sick, the migrants and the least among us — will become the cornerstone, and a solid, welcoming common home will emerge on the earth, where love and faithfulness will finally meet, and righteousness and peace will embrace (cf. Ps 85:10). This is the blessing we implore from God; and the task that stands before us is that of being builders of communion, rather than architects of Babel. We are to be servants of the coming Kingdom, instead of lords of towers destined for ruin. With the heart of a shepherd and a father, I ask everyone to abandon the construction of yet another Tower of Babel and to join forces in building up the common good, so that humanity will never lose its beauty, and the world once again will come to recognize the human heart as the place where God desires to dwell.
CHAPTER ONE
A DYNAMIC APPROACH FAITHFUL TO THE GOSPEL
17. In this first chapter, I intend to present synthetically how the Social Doctrine of the Church has taken shape in the recent Papal Magisterium and in the Second Vatican Council, in order to demonstrate its dynamic character. Indeed, in each era the res novae require that this teaching address historical questions in the light of revealed Truth. In this regard, artificial intelligence, too, should not be considered as merely yet another theme to be studied or a crisis to be managed, but rather as a development that challenges the categories of Social Doctrine from within, calling for their further development in fidelity to the Gospel.
18. This overview, however, would not be very comprehensible if, before reflecting on the contribution of individual popes and their most relevant documents, we do not first clarify some fundamental principles concerning the way in which the Church exists in history and relates to the world. Failing to do so would expose Social Doctrine to the risk of being perceived as an undue interference in “worldly” matters or as an external code of ethics imposed from above. In reality, it stems from a Church that walks alongside humanity, recognizing the autonomy of earthly realities and the distinction between ecclesial and political communities. Indeed, it is for this very reason that she strives to serve the common good.
A Church journeying through human history
19. The Church is present in the world as a sign of unity for the entire human family. She recognizes today’s questions and challenges as the current setting in which to carry out her particular vocation of listening, dialogue and service, and of being responsive to everything concerning the lives of contemporary men and women. This involvement in people’s lives helps the Church understand ever more clearly that her mission has a historical scope and entails a responsibility for the way in which social relations are built. For this reason, she cannot consider herself a stranger to the forces shaping society. On the contrary, the Church actively participates in the processes by which society grows and is organized, and she offers her own contribution to the creation of a more just and fraternal society. Pope Francis emphasized this historical dimension of the Church’s mission: “No one can demand that religion should be relegated to the inner sanctum of personal life, without influence on societal and national life, without concern for the soundness of civil institutions, without a right to offer an opinion on events affecting society.” [9]
20. The Church’s vocation and duty to accompany humanity in the specifics of history leads her to recognize that earthly realities possess their own proper character and order. The Second Vatican Council expressed this principle with particular precision in the Pastoral Constitution Gaudium et Spes, whose sixtieth anniversary we remembered and celebrated with gratitude on 7 December 2025: “If by the autonomy of earthly affairs is meant that created things and societies themselves enjoy their own laws and values… then the demand for autonomy is perfectly in order.” [10] This affirmation shows that creation bears the imprint of an original goodness that our human outlook must preserve, cultivate and bring to fulfilment. In this regard, the Church offers herself in a way that helps to interpret reality in all its depth. She supports with humble firmness the choices that promote the dignity of every person, the cohesion of communities and the good of all. The Church thus stands alongside the world without overpowering it, so that the promise of justice and peace that the Holy Spirit continues to sustain in the heart of humanity may come to fruition in every human endeavor.
21. Recognizing that God upholds the freedom of men and women in the unfolding of history, the Second Vatican Council affirmed the distinction between the ecclesial community and the political community, emphasizing that each must operate with full autonomy. The Church’s presence in the world is also expressed through her relationship with civil society and public institutions. By engaging with these entities, the Church acknowledges the value of social and political realities and honors their specific responsibilities, supporting everything that fosters the wellbeing of individuals and strengthens the fabric of society. The Church does not claim to assume the functions belonging to the State. On the contrary, she esteems those who serve the common good, and she firmly acknowledges the responsibility that civil institutions hold within society. At the same time, the mission entrusted to the Church prompts her to address the real suffering of the men and women of our time. This closeness does not stem from an intent to supplant civil institutions, much less from an implicit criticism of their work. Rather, it stems from evangelical charity, which impels the Church to draw near to the wounds of humanity whenever they surface with greater severity. When the Church intervenes, she does so following the example of the Good Samaritan, with discretion and closeness, aware that what arises from urgent necessity cannot become the norm, nor replace the institutional responsibilities proper to the civil community.
22. Starting from this twofold acknowledgment — the autonomy of earthly realities and the distinction between ecclesiastical and political spheres of competence — allows for a clearer understanding of the direction that the Second Vatican Council set for the Church in her relationship with the world. Gaudium et Spes reminds us that “it is the task of the whole People of God, particularly of its pastors and theologians, to listen to and distinguish the many voices of our times and to interpret them in the light of God’s word, in order that the revealed Truth may be more deeply penetrated, better understood and more suitably presented.” [11] Listening to the “many voices” is no mere sociological exercise, but instead requires spiritual discernment. Guided by the Spirit, the People of God come to recognize in cultural and social transformations both the signs of the presence of Christ, who comes and guides history toward its fulfilment, and those aberrations that obscure his face. In this way, the essential core of revealed Truth is not altered, but made explicit and adopted as a living standard for guiding concrete choices, inspiring paths of personal and communal conversion, promoting structural reforms and supporting new forms of evangelical witness in public life. History is thus understood as one of the places in which the Church allows herself to be taught by the Spirit about the humanizing power of the Gospel; and she learns to develop her own teaching at the service of the dignity of every person and the good of all peoples.
The wisdom of the word of God in dialogue with the human sciences
23. The Church regards all who sincerely seek “truth, goodness and beauty” as companions on the journey, and considers them as “precious allies” [12] in defending the dignity of every person and in caring for creation. Adopting the pastoral approach of the Second Vatican Council, which invites us to listen, discern and interpret the signs of the times, and enlightened by the wisdom of the word, the Church is not afraid to encounter human knowledge. Indeed, the word of God provides reliable standards for establishing paths of justice and opening ways of reconciliation and peace among peoples. When it comes to applying these standards to the complex situations of our time, the contributions of philosophy and of the human and social sciences is essential. These disciplines help us understand and analyze cultural, economic and political dynamics more deeply. Saint John Paul II recalled that the Church welcomes the contributions of the social sciences in order “to draw from them concrete insights that help her carry out her magisterial office.” [13] A dialogue with such kinds of knowledge does not diminish the power of the Gospel. On the contrary, it makes it possible to identify with greater clarity what genuinely fosters the lives of individuals and communities. Following this perspective, Pope Francis emphasized that when dealing with many specific questions, the Church does not claim to offer “a definitive opinion,” [14] but recognizes the importance of listening to scientific research and of encouraging a serious and honest debate among experts while welcoming a diversity of opinions.
24. Nourished by this fruitful dialogue between the Gospel and human knowledge, the Church has progressively developed her Social Doctrine, cultivating in history a wise patrimony marked by theological and anthropological coherence rooted in the Christian understanding of the person. Precisely because this patrimony arises from faith and a corresponding vision of reality, it does not amount to a repertoire of technical solutions or an economic or political model to be set against others. Instead, it belongs to a different order, [15] namely that of the principles that guide the interpretation of events and sustain an evangelical understanding of historical processes and the choices these entail. Herein lies the proper function of Social Doctrine, which does not claim to supplant the responsibilities of politics or institutions, but offers itself as a foundation for collective discernment, helping to recognize and promote whatever serves the dignity of persons, the vitality of communities and the common good.
Social Doctrine as a shared discernment
25. Understanding that the truth is a gift to be shared, not a possession to be monopolized, frees the Church from the temptation of seeking forms of presence based on power. In order to rediscover the evangelical approach of a gentle proclamation of truth that is not imposed, Saint John Paul II invited us to examine honestly the times when acquiescence was given to “intolerance and even the use of violence in the service of truth.” [16] In this same vein, I too have reaffirmed that the Church “does not claim to possess a monopoly on truth,” [17] because truth is not a territory to be defended, but a good to be shared. For his part, Pope Francis expressed this same perspective in his striking phrase, “time is greater than space.” [18] What matters most is not occupying positions of power or defending cultural strongholds, but initiating good processes and enabling them to mature. In this way, the truth of the Gospel is not imposed from above, but grows over time within the concrete interweaving of lives, communities and cultures. This is not a truth that fears diversity, but instead welcomes and guides it. It does not eliminate conflicts, but transforms them, reuniting that which history tends to scatter. This concept can also be illustrated by the image of a multifaceted polyhedron, [19] in which the one truth of the Gospel is reflected from different angles.
26. This attitude of openness to truth, which is at the same time both one and diverse, profoundly expresses the catholicity of the Church, for she embraces the entire human family yet is also immersed in the concrete situations of peoples and cultures. The Second Vatican Council reminds us that, in virtue of this very catholicity, “each part contributes its own gifts to other parts and to the entire Church.” [20] In this way, the Church grows as a whole and as individual communities thanks to a mutual exchange and to shared efforts toward an ever fuller communion. It follows, then, that the People of God are not only gathered together from many peoples, but are also intertwined through different functions, vocations, cultures and traditions, each being called to support and enrich one another. From this perspective, Saint Paul VI acknowledged that, given the great variety of historical situations, it is unrealistic to think that the Church’s Social Doctrine can propose a single response that is valid in all contexts. [21] For this reason, he invited each Christian community to interpret the reality in its own country with clarity and responsibility. The fruitful tension between the universality of the Church’s mission and her local roots is an intrinsic aspect of her life, for she encompasses the whole world, while addressing the specific issues of each context as the real setting in which the Gospel takes shape.
27. In light of what has been said so far, the Church’s Social Doctrine can be seen more authentically. It is not a handbook of principles and norms to be applied, but a process of shared discernment. It is born from the encounter between the eternal truth of the Gospel and the questions of history. It allows itself to be challenged by the signs of the times, and draws nourishment from the contributions of science, culture and human experience. Therefore, when the dignity of our brothers and sisters is violated, when politics fails to address the tragedies of humanity, when the economy turns against the person or science oversteps the limits of its competence, [22] the Church — together with other Christian denominations and believers of other religions — must make her voice heard, not in order to dominate, but to promote communion. Understood in this way, Social Doctrine becomes a theology of communion in history, a history in which the Word made flesh continues to be present through dialogue, memory and prophecy.
The development of Social Doctrine from Leo XIII to the present
28. Having outlined the way in which the Church is present in history and engages in dialogue with the world, I would now like to consider the development of Social Doctrine in the Magisterium, which has responded to the major social transformations from the nineteenth century to the present day. Naturally, I cannot do justice to the full richness of this teaching, whose fundamental principles are presented in the Compendium of the Social Doctrine of the Church and have been further examined by recent Magisterial teaching. Nor can I systematically explore everything that has been developed in the Encyclicals of my late venerable predecessors, especially in Laudato Si’and Fratelli Tutti. Nevertheless, I will emphasize some essential points in order to show how the present text stands in continuity with that tradition. I would also like to stress how, within this tradition, the unchanging core of revealed truths regarding the human person and society is constantly intertwined with a renewed capacity for listening to historical situations and for responding to contemporary issues. I will now review some of the significant stages of this development, beginning with the period inaugurated by the Encyclical Rerum Novarum.
The first stages of the Church’s Social Doctrine
29. What we now call the “Social Doctrine of the Church” is not a spontaneous product of the modern age. Instead, it is the fruit of receiving and structuring a long tradition of ecclesial reflection on life in society, rooted in Sacred Scripture, the Church Fathers and the theological and legal developments of the Middle Ages and modern era. Although the expression “Social Doctrine of the Church” was coined by Pius XII in 1950, [23] its content began to take shape as an organic corpus of social teaching with Leo XIII’s Encyclical Rerum Novarum. Confronted with the “new things” of his time — the conflict between capital and labor, the question of the workforce, and economic and social transformations — Leo XIII did not limit himself merely to acknowledging the unrest, but saw these situations as an area for the Church’s pastoral mission. He exposed them to rigorous discernment, illuminating their causes and possible solutions in the light of the Gospel and an integral vision of the human person created in the image of God. Saint John Paul II regarded this approach as a “lasting paradigm” [24] of Social Doctrine: an exemplary practice through which the Church, when faced with historical changes, exercises her right and duty to examine social realities, make pronouncements about them and indicate paths for finding just solutions. In this way, the perennial contents of the faith and ancient ecclesial wisdom find expression in a living doctrine that remains faithful to the Gospel while growing in response to the “new things” of every era.
30. Leo XIII’s Encyclical Rerum Novarum constitutes a milestone in the development of the Church’s social teaching. The document places the dignity of work and of workers at the forefront of its reflection; affirms the right to a fair wage for oneself and one’s family; recognizes that persons have a fundamental value that takes precedence over capital and profit; defends private property along with its indispensable societal role; esteems workers’ associations; and proposes forms of cooperation between the different components of society as an alternative to the mentality of class struggle. It is not surprising, then, that Pius XI defined it as the “ Magna Carta” [25] of Christian social action. In Rerum Novarum, the Church’s ancient wisdom regarding the human person and life in society took on a new form capable of responding to the industrial age and offering the first major systematic framework for the Social Doctrine that would be further developed in the following decades. While many of the historical conditions described by Leo XIII have changed, at least two insights remain highly relevant today: the primacy of human labor over any mindset focused solely on finance or productivity — with the consequent attention to the people and families most susceptible to exploitation — and the inseparable link between proclaiming the Gospel and pursuing a more just social order. Rerum Novarum thereby continues to remind us that there is no authentic evangelization that does not also affect the structures of human society.
31. Pius XI’s Encyclical Quadragesima Anno was published in 1931 on the fortieth anniversary of Rerum Novarumat the height of a major global economic crisis, marking a further step in the Church’s social teaching. Rather than limiting itself to addressing the “workforce question,” it broadened its focus to encompass the overall structure of the economic and political order. The Encyclical denounces the concentration of economic power in the hands of a few; criticizes both unlimited competition and collectivist projects that undermine the freedom and responsibility of the individual; strongly affirms the workers’ right to association; and reiterates the requirement that wages be proportionate not only to performance, but also to the needs of workers and their families. Within this framework, Pius XI systematically formulated the principle of subsidiarity, which was to become one of the cornerstones of Social Doctrine. According to this principle, whatever can be carried out by individuals, families, intermediary organizations and local communities should not be carried out by higher-level authorities. Alongside these contributions, in various interventions of his Magisterium — from the Encyclicals Non Abbiamo Bisogno and Mit Brennender Sorge to Divini Redemptoris — Pius XI clearly recalled the societal role of private property and denounced forms of totalitarianism that demean the dignity of the person, stifle life in society, exalt the State above its just value and discriminate according to race. At least three insights of his social teaching remain particularly relevant today: the awareness that injustice concerns not only individual behavior but also economic and institutional structures; the importance of the principle of subsidiarity, which calls for the strengthening of the fabric of associations and communities while avoiding further centralization of power; and the link between the dignity of work, fair remuneration and the genuine possibility for families to lead a dignified life.
32. In the tragic context of the Second World War, and the years of reconstruction that followed, the teachings of Pius XII made a significant contribution to the development of Social Doctrine. This is particularly true of his Christmas radio messages, in which he outlined the framework of an international order based on justice, peace and the recognition of human dignity. In these messages, the Pope proposed a dialogue with society based on an appeal to natural law understood as a set of objective principles that precede the interests of individuals and States, and which must regulate both the internal life of nations and their mutual relations. Pius XII also attributed a decisive role to professional associations, labor unions and the various intermediary organizations in the economic and social order. He recognized these organized forms of society as an essential safeguard for civil equilibrium and for protecting the common good. He affirmed the need for a sound rule of law for guarding against the abuse of power, and he recognized democracy as a means for ensuring the proper exercise of authority. At the same time, he warned against any attempt to base law on utility or force, recalling that an international order governed by the advantage of the strongest exposes weaker peoples to oppression and fundamentally undermines trust between nations. Finally, Pius XII identified profound economic imbalances between countries as one of the factors fueling conflicts. [26] Three guidelines remain particularly significant for our own times, currently marked by new forms of global power and growing inequalities: the need for law to take precedence over interests; the awareness that economic disparities are a breeding ground for tension and violence; and the necessity of a network of associations capable of mediating between the individual and the State. These guidelines continue to provide important criteria that enable Social Doctrine to interpret the dynamics of globalization and promote a more just and peaceful international order.
The years of the Second Vatican Council
33. A new phase in the Church’s social teaching began with Saint John XXIII, who placed a greater emphasis on the global dimension of social issues and the language of rights. In Mater et Magistra, he presented the Christian faith as a light capable of uniting heaven and earth. He recalled that, while the Church’s primary mission is the sanctification and proclamation of eternal goods, she does not neglect the concrete needs of people’s daily lives, and is concerned with every authentic human good. [27] Based on this unified vision of humanity, John XXIII emphasized that societal life requires a balance between the initiative of citizens and groups — who are called to organize themselves and work together — and the action of the State, which must coordinate and provide support without stifling the freedom and responsibility of individuals. Hence, he drew attention to fair remuneration for work, worker participation and the growing disparities between countries. A few years later, in Pacem in Terris, John XXIII addressed for the first time not only the faithful, but also all people of good will, organically linking the dignity of the person to the recognition of fundamental rights and duties, and proposing a direction for society — at the international level too — based on truth, justice, love and freedom. [28] In the present day, which is marked by widespread conflict and new forms of global interdependence, the following aspects of his thought remain particularly significant: the universal perspective of his appeal; his reference to human rights as a shared framework; and his conviction that lasting peace requires institutions and relations between peoples that are inspired by the dignity of every person.
34. The Second Vatican Council marked a turning point in the Church’s understanding of herself in the contemporary world. In the Pastoral Constitution Gaudium et Spes, the Council presented the image of a Church that is close to humanity, engaged with the world and committed to reflecting on the concrete reality of historical situations, rather than abstract concepts. The text addresses the major issues of marriage and the family, economic and societal life, the political community, war and peace. It insists that economic and institutional structures are just only to the extent that they serve the integral development of the person and promote the responsible participation of all. [29] The importance of this conciliar document for the Social Doctrine of the Church lies not only in having opened up horizons for thematic reflection, but also in its method of discernment that invites us to interpret historical changes guided by the Gospel and human expertise. This approach reveals that dialogue with the world is not a tactical choice for the Church, but a concrete expression of her mission because the Gospel, like leaven, is capable of transforming the structures of society from within and forging paths toward a greater humanity. The Declaration Dignitatis Humanae can be included in the same context. Here, the Council recognized that religious freedom is a fundamental right grounded in human dignity that must be guaranteed by law so as to prevent people from being forced to act against their conscience or impeded from seeking and professing the truth both privately and publicly. [30] This principle is highly relevant today and continues to provide Social Doctrine with decisive criteria for protecting individuals and building pluralistic and peaceful societies.
35. During the Pontificate of Saint Paul VI, an understanding of peace emerged that was not reduced to the mere absence of war, but took shape within the scope of integral human development. In Populorum Progressio, he described development as a transition from less humane to more humane living conditions. He further understood it as a process that concerns “each person and the whole person,” [31] that is every dimension of the person and all people without exception. For this reason, Paul VI could affirm that development understood in this way is in reality “the new name for peace,” [32] because it aims to eradicate the roots of injustice and conflict and create opportunities for a more dignified life for all. The establishment of the Pontifical Commission Iustitia et Pax should also be seen in this light as an attempt to give stable form to this insight at the ecclesial and international levels, while bearing in mind the growing gap between rich and poor countries and the need for policies that genuinely promote more humane living conditions for all.
36. In Octogesima Adveniens, written on the occasion of the eightieth anniversary of Rerum Novarum, Paul VI applied this perspective to postindustrial society, marked by urbanization, new forms of poverty and rapid cultural changes that called into question the future of individuals and communities. Paul VI believed that although the Gospel was proclaimed, written and lived out in a historical and cultural context very different from our own, its message was not “outdated.” [33] Instead, it offers a vision of the human person, relationships, authority and the common good that is still capable of guiding economic, political and cultural choices today. In other words, the Gospel remains relevant because it provides the criteria for recognizing what humanizes or dehumanizes and what liberates or oppresses in ever-changing situations. For the Social Doctrine of the Church, Paul VI’s most demanding legacy is precisely this: as long as there are people in the world who are excluded from the development befitting human dignity, the Christian community cannot be content with a theoretical proclamation of peace. Rather, beginning where people are marginalized, it must allow the Gospel to pass judgment on those economic and political structures which — as John Paul II would later remind us — can become veritable “structures of sin.” [34] As a result, no person or people will be treated as expendable in the processes of development.
The recent Magisterium
37. The rich social teaching of Saint John Paul II lies at the crossroads of the crisis of the great ideological systems of the twentieth century and the onset of economic globalization. His Encyclical Laborem Exercens, written ninety years after the publication of Rerum Novarum, opened up a new avenue for reflection on work. It presents fair wages as the concrete means of verifying the justness of the entire socioeconomic system because they reveal whether the worker is treated as a person or merely as a cost of production. [35] Work is not considered simply as a problem to be dealt with or a means of generating income, but a fundamental good for the person, a principle of economic activity and the key to the entire societal question. Through work, human beings bring their freedom, creativity and capacity for cooperation into play, contributing to the cultural and moral elevation of society. [36] In light of this, the various kinds of job insecurity, fragmented career paths and automation must not be evaluated solely in terms of efficiency, but in relation to the dignity of the worker, the right to sufficient remuneration and the genuine possibility of participating in society.
38. With his Encyclical Sollicitudo Rei Socialis, marking the twentieth anniversary of Populorum Progressio, John Paul II reexamined the scourge of underdevelopment. He acknowledged the failure of numerous attempts to accelerate the economic development of poor peoples and to assist them in the process of industrialization, noting the persistent and indeed widening gap between the world’s North and South. [37] He also denounced the economic, financial and commercial mechanisms that, managed by the strongest economies, structurally favor their own interests while stifling weaker economies, and he asked that they be subjected to serious ethical, not just technical, scrutiny. [38] In this context, solidarity was understood as a concrete, shared responsibility among individuals, peoples and nations — a form of social friendship or political charity oriented toward the “civilization of love” proposed by Paul VI. [39]
39. On the centenary of Rerum Novarum, the Encyclical Centesimus Annus offered a reflection on the collapse of the Soviet system and the rise of democracy and the market economy. Saint John Paul II reiterated Pius XII’s message that the Church values democracy insofar as it guarantees the effective participation of citizens, enables them to elect and peacefully replace their leaders and prevents power from being monopolized by small elite groups motivated by particular or ideological interests. [40] Likewise, the Church recognizes the positive potential of the market and private initiative only if they remain subordinate to the moral law and are guided by the principle of solidarity, without sacrificing the most vulnerable to the rationale of profit. [41] This adds a particularly relevant legacy to the Social Doctrine of the Church. The affirmation of the link between the dignity of work, solidarity among peoples, a critical assessment of democracy and the market economy continues to provide criteria for evaluating new forms of exploitation, exclusion and crises in political representation.
40. In his social Encyclical Caritas in Veritate, Pope Benedict XVI sought to reassess and expand the concept of development presented in Populorum Progressio, interpreting it in light of globalization. He noted that such development should translate into “real growth, of benefit to everyone and genuinely sustainable.” [42] That is, economic progress that is truly inclusive and respectful of the limits of creation. He reaffirmed, however, that in wealthy countries new kinds of poverty were emerging as well as unprecedented forms of exclusion, while, in poorer regions, small minorities lived in consumerist affluence alongside situations of dehumanizing poverty. [43] In addition, he observed that the new global economic and financial system, marked by a vast mobility of capital and means of production, had reduced the political power of States and their ability to influence economic processes. [44] For this reason, Benedict XVI reiterated that economic activity cannot claim to solve social problems simply through the expansion of a commercial mentality, but must be ordered toward the common good, for which the political community bears its own irreplaceable responsibility. [45]
41. Benedict XVI placed charity at the center of his analysis, stating that it “is at the heart of the Church’s Social Doctrine,” [46] provided that it is always united with truth. He also noted with concern that there is a tendency to dismiss moral relevance precisely within the social, legal, political and economic fields. The originality of his contribution lies in showing that development, justice, institutions and the market are not neutral realities, but spaces where charity in truth must find historical expression. This teaching is especially relevant today in light of growing inequalities, pressures in the financial markets, the environmental crisis and a lack of trust in politics. It stands as an invitation to evaluate every model of development on its ability to be inclusive and sustainable, to rebuild the relationship between economics and politics on the common good, and to acknowledge the critical and generative role of charity in public life.
42. Pope Francis’ social teaching develops along the lines of Gaudium et Spes, which invites us to view history through the lens of human hopes and vulnerabilities, and to bring them into dialogue with the Gospel. This approach emerges with particular clarity in Evangelii Gaudium, where he states that the Christian proclamation has an intrinsic social dimension and calls for a Church capable of listening to the cry of the poor, migrants and victims of new forms of slavery. Francis’ insistence on a synodal Church, a Church that “walks together,” that seeks to read the signs of the times in the light of the Gospel and allows herself to be evangelized by the poor with whom she shares history, also fits into this perspective. [47]
43. In Laudato Si’, Francis provided the first significant systematic treatment of the environmental crisis in a social Encyclical, demonstrating that it is not an isolated issue, but rather the ecological aspect of the contemporary socio-economic crisis. His proposal for an integral ecology combined care for our common home with the preferential option for the poor, and strongly affirmed that “the cry of the earth and the cry of the poor” [48] cannot be separated. In this light, the universal destination of goods was brought to the forefront, alongside the critique of a technocratic paradigm that seeks to reduce everything to an object to be dominated; the defense of human labor threatened by the mindset of waste; and the need for intergenerational justice. Finally, he advocated for genuine dialogue between those working in the fields of politics and finance, so that neither would become self-referential.
44. Faced with the breakdown of the social fabric, a “world war being fought piecemeal,” individualistic globalization and the impact of the pandemic on community ties, Francis, in Fratelli Tutti , sought to revive the dream of a humanity that opts for social friendship and universal fraternity. He proposed a culture of encounter, a “better politics” capable of seeking the common good, paths of reconciliation and a world that ensures “land, housing and work for all.” [49] Finally, in Dilexit Nos, he showed that these significant social endeavors cannot be separated from a personal relationship with Christ. Turning to the word of God, he reminded us that the truest response to the love of the heart of Jesus is concrete love for our brothers and sisters, and affirmed that “there is no greater way for us to return love for love.” [50]
Interpreting history in the light of faith
45. Considering this historical overview, it is clear that the Church’s Social Doctrine is not the result of a project devised at a desk, but rather the product of a patient process in which each pontiff — together with the Second Vatican Council — made a unique contribution in light of the “new things” of each particular era. In response to the challenges of their time, each one interpreted historical changes according to the Gospel, bringing to light different aspects of a single heritage: the dignity of the person, the value of work, the universal destination of goods, solidarity and subsidiarity, care for creation and the centrality of peace and fraternity. The result is a harmonious, though not always linear, development that is marked by different emphases, progressive insights, and, at times, changes in perspective that do not break with what came before, but allow its implications to mature. If today we can speak of a corpus of shared principles and criteria, it is because this faith-based interpretation of history has never been interrupted, remaining ever open to the challenges posed by each generation. It is to the great principles of Social Doctrine, which direct the discernment of believers in their personal and public lives, that I now wish to turn our attention, in order to grasp more effectively their internal coherence and capacity to guide our times.
CHAPTER TWO
FOUNDATIONS AND PRINCIPLES OF THE SOCIAL DOCTRINE OF THE CHURCH
46. The Social Doctrine of the Church is a living reality, in dialogue with history, cultures and sciences. At the same time, it enshrines a core set of unchanging truths. For this reason, it can be considered a form of wisdom that is capable of guiding the personal and societal lives of believers even today. In this second chapter, I would like to focus on some of the foundations and principles of the Church’s Social Doctrine that will help us to interpret the “new things” of our time, particularly in view of the inherent dignity of the human person. In order to protect the human person in the age of artificial intelligence, I believe that today we must once again reflect on the common good, the universal destination of goods, subsidiarity, solidarity and social justice. I am convinced that a harmonious relationship between these principles requires that they be considered collectively, so that it becomes clear how they relate to and complement each other.
47. In offering these reflections, my hope is, first and foremost, to help the lay faithful and people of goodwill rediscover their duty of implementing the above-mentioned principles in their daily lives, family relationships, work and involvement in society. Thus, they will let themselves be inspired by the aim of embodying God’s love in the concrete events of life. At the same time, I would like to encourage academic institutions and universities to give fresh impetus to these principles, and to apply them in a way that will be relevant and effective in addressing the digital revolution. In this way, theological and philosophical enquiry will be able to further explore and support the Church’s pastoral journey, and contribute to the Magisterium’s task of enlightening the consciences of the faithful and guiding their efforts to make the life of our societies more just and fraternal.
The foundations of Social Doctrine
The human person: image of the Triune God
48. The Church’s Social Doctrine brings us to the very heart of our faith: the mystery of the living God, revealed in Jesus Christ, who, as a communion of Persons — Father, Son and Holy Spirit — is love itself in relationship, expressed in the mutual gift of self and in sharing with the world. [51] As the Council recalled, human persons are called to communion with God and “can fully discover their true selves only in sincere self-giving.” [52] Indeed their deepest vocation is to enter into the Trinitarian dynamic of love received and shared.
49. If the mystery of God as Love is the source of Social Doctrine, we see its most concrete expression in the face of Jesus Christ, the Incarnate Word. By becoming man, the Son of God enters our history and takes on human flesh, bringing with him the love that unites him to the Father and the Holy Spirit. In him, “the mystery of humanity truly becomes clear” [53] because his humanity is completely free, open to others, capable of building healthy and beautiful relationships and committed to the total gift of self. Those who believe in him are engaged in the great work of renewal that began with the mystery of his passion, death and resurrection, and they cooperate in building up the Kingdom of God, learning to embrace all men and women as brothers and sisters, children of one Father. In this way, both the proclamation of the Gospel and Christian life, guided by the action of the Holy Spirit, tend to bring about social consequences in the world. [54]
50. At the heart of the Christian understanding of the human person lies the great biblical affirmation that men and women are created in the image and likeness (cf. Gen 1:26 – 27) of the Triune God. Created for relationship, every human person is planned and willed by God to enter into communion with him, with others and with creation. Human dignity does not depend on a person’s abilities, wealth or position in life, nor on the right or wrong choices made; instead, it is a gift that precedes and transcends each person, endowed by God as an expression of his unfailing love. For this reason, the human person always remains the “way for the Church” [55] and the heart of every authentic path of integral human development. [56]
The equal dignity of all human beings
51. Saint John Paul II stated that, “this heightened sense of the dignity of the human person and of his or her uniqueness, and of the respect due to the journey of conscience, certainly represents one of the positive achievements of modern culture.” [57] This statement follows the line already laid out by the Second Vatican Council, which had noted a growing recognition of the sublime dignity of all persons, their superiority over material things and their universal and inviolable rights and duties. [58] It is important to ensure that this growth in appreciation of human dignity is not obscured by the pressure of new ideologies or very powerful interests in today’s world. Among these ideologies, I consider particularly insidious the one that suggests that every person must earn or justify his or her own worth, to the point of attributing greater value to those who are more efficient or effective. From this perspective, persons end up being reduced to a means of achieving results, a resource to be used and exploited, and are no longer recognized as a proper end in themselves who should never be instrumentalized. The value of persons, however, does not depend on what they achieve or produce. There are rights that apply to everyone simply by virtue of being human, and no human power can legitimately deny or arbitrarily limit them. [59]
52. When we speak of dignity, we do not always use the word in the same way. Sometimes we refer to moral dignity, namely the way in which a person directs his or her choices and actions. At other times, we think of social dignity, which refers to a person’s living conditions and the concrete respect received from society. In other cases, we refer to existential dignity, meaning the way in which a person perceives his or her own worth and the value of life. These aspects of dignity can be enhanced or diminished. In addition to these notions, there is also the more profound and important level of ontological dignity. This is the dignity that belongs to every human being simply by virtue of existing, of having been willed, created and loved by God. [60] No sin, failure, humiliation or exclusion can diminish the profound value of a human life that God has willed and called into being. [61]
53. The fundamental dignity of each person, therefore, is neither acquired nor earned, nor does it need to be justified. The recent Declaration Dignitas Infinita offers a summary of the Church’s thinking on this subject: “Every human person possesses an infinite dignity, inalienably grounded in his or her very being, which prevails in and beyond every circumstance, state, or situation the person may ever encounter” [62] — in other words, always and without exception. The dignity of every human being can be described as infinite, as Saint John Paul II stated, [63] for two reasons: first, because the love of God, who calls us to friendship with him, is infinite; and second, his love is absolutely unconditional, in the sense that, even if we search endlessly, we will never find anything that can erase or deny it.
The supreme value of human rights
54. The Church gratefully acknowledges that “the movement toward the identification and proclamation of human rights is one of the most significant attempts to respond effectively to the inescapable demands of human dignity.” [64] In this regard, Saint John Paul II stated that the Universal Declaration of Human Rights, proclaimed by the United Nations on 10 December 1948, remains one of the highest expressions of the human conscience of our time. [65] It is “a milestone on the long and difficult path of the human race.” [66] For this reason, from the Christian perspective, human rights are not an external addition to the person, but an expression of intrinsic human dignity, which the international community is called to protect and promote.
55. Human rights are inviolable, since they are “inherent in the human person and in human dignity.” [67] Consequently, they are universal and inalienable. [68] Precisely because they are grounded in the common dignity of every man and woman, they have practical consequences and legal effects, for “it would be vain to proclaim human rights if, at the same time, everything were not done to ensure the duty of respecting them, respect by all, in all places and for all.” [69] Among these rights, the first is the right to life, from conception to its natural end, [70] without which it is impossible to exercise any other right. When this fundamental right is denied — as in the cases of induced abortion, killing of the innocent and euthanasia — we are faced with choices that the Church considers gravely wrong. [71]
56. Looking at our own time, we cannot ignore the fact that the protection of human rights has been exposed to two particularly serious dangers. The first is that these rights are declared in a purely formal sense, while technological progress continues alongside covert or overt violations of human dignity. The second, which is in fact the root of the first, is the inability to recognize the foundation of their universality, since we have abandoned “the search for the solid foundations sustaining our decisions and our laws.” [72] Pope Francis urged us not to underestimate this last issue. He pointed out that when reason seriously examines human nature, it is capable of discovering values that apply to everyone, since they derive from human nature. If this task of inquiry were abandoned, it is conceivable that rights considered untouchable today might, in the future, end up being questioned or denied by those in power, perhaps after having obtained only an apparent consensus from populations that are frightened or manipulated. [73]
57. Along with a greater awareness of the value of every human person and their rights, recognition of minority rights has also grown. Yet, there is still a long way to go to ensure that the rights of a great many, namely women, are equally and genuinely guaranteed throughout the world. It is a fact that “doubly poor are those women who endure situations of exclusion, mistreatment and violence, since they are frequently less able to defend their rights.” [74] It is, therefore, not enough to state simply that men and women have equal dignity and rights; it is necessary that this be reflected in concrete decisions, such as in laws, access to employment, education, social and political responsibilities, and the way society listens to and values women’s contributions. As long as this gap persists, we cannot say that society truly and fully recognizes that women have the same dignity as men.
58. It is individuals that matter, each and every person, together with their families. Social movements, communal ideologies and grand political proclamations in favor of a population are worthless unless they lead to the flourishing of persons — men and women — with their inalienable rights. Similarly, it is not enough to extol individual freedom or private enterprise if we then allow a multitude of people to continue living without decent work, protections or access to basic necessities.
The principles of Social Doctrine
The principle of the common good
59. Recognizing that every man and woman possesses an inalienable dignity, together with rights that no human power can betray or nullify, requires us to shape the way we live together, including our economic and political choices, and the makeup of our cities. From this arises the first major principle of Social Doctrine that I wish to highlight: the common good. We can describe it as the social expression of the dignity recognized in every person. When Benedict XVI referred to the non-negotiable values that the Church must always defend, he included among them “the promotion of the common good.” [75] For a Christian, going beyond the narrow confines of one’s own interests and committing oneself, within the limits of one’s ability, to the common good is a non-negotiable value, as is the promotion of life.
60. The Second Vatican Council affirmed that the common good consists in “the sum total of social conditions which allow people, either as groups or as individuals, to reach their fulfillment more fully and more easily.” [76] This definition provides us with a valuable initial reference point, because the common good cannot be reduced to a mere list of conditions or institutions. It is not the sum total of individual benefits, nor the intersection of their particular interests; it is a greater good that belongs to everyone, and it can only be achieved, nurtured and protected by our collective efforts. We can say that social action reaches its fullness when it is directed toward this shared good, just as a person’s moral action finds its fulfillment in the choice of the true good. [77]
61. In this sense, we can say that the whole is “greater than the sum of its parts” [78] and that, for this very reason, “the mere sum of individual interests is not capable of generating a better world for the whole human family.” [79] Indeed, it is an illusion to think that simply pursuing one’s own progress without caring for others is sufficient for contributing to the good of all. This view ignores the inherent and specific value of the common good, which is the result of an “interdependence” [80] that creates a network of social good that expands and has an impact on people. The common good is a “plus,” the result of interaction and mutual influence that connects various actions, initiatives, efforts and decisions. If we were to add up the individual goods, we could not explain the existence of this “plus” that transcends them and, at the same time, enriches them.
62. It is the pursuit of the common good that gives life to a people, understood not as a mere collection of individuals, but as a living reality in which people learn to recognize that they themselves are interconnected and jointly responsible for the res publica. In this sense, every person contributes to the building up of one’s people through “a slow and arduous effort calling for a desire for integration and a willingness to achieve this through the growth of a peaceful and multifaceted culture of encounter.” [81] Working together for the common good means having a shared vision. It is clear that there are many ideological and practical differences among people, as well as differing interests and frequent disagreements, but that does not mean it is impossible to engage in dialogue to establish a set of basic agreements that enable the creation of a shared vision, upon which everyone can move forward together.