One thing that is striking to many is
the variety and scope of the teaching.
The list of issues which this teaching addresses is probably
inexhaustible, since it is a teaching that applies to every aspect of
human life in society. So
concerns as diverse as landmines and cloning, children’s education and
worker’s rights, along with the death penalty and immigration policy are
all addressed in the Church’s social teaching.
Oftentimes, it is precisely this broad variety of “social justice
issues” that makes it difficult to identify the fundamental truths on
which the entire teaching is based.
This body of gospel teaching includes basic principles and values
which are then applied to the lived situation in and among families,
communities and nations. Frequently, people reading about these issues
are only attentive to the practical conclusions arrived at, (e.g., what
do I do, what laws are
just?). When we understand
the fundamental principles we can begin to see how, for example a call
to care for the environment is related to the teaching on a just wage
and to abortion and the death penalty.
The most fundamental principle at work here is the understanding
of the dignity of human person.
This understanding is much more than mere humanism or sociology,
because the Church’s view of the human person
is precisely as one created in the image and likeness of God.
So we read in the Catechism of the Catholic Church:
“Created in the image of the one God and equally endowed with
rational souls, all men [and women] have the same nature and the same
origin. Redeemed by the sacrifice of Christ, all are called to
participate in the same divine beatitude: all therefore enjoy an equal
dignity.” (n. 1934)
It is this common nature and origin which allows social justice
teaching to develop positions which apply not just to this particular
place, or time, or nation or culture.
While there are valid differences between these diverse
situations, there is also a commonality which cuts across all divisions
and distinctions. It should probably be noted that this position
directly contradicts the prevailing moral relativism in our society
today which denies the validity of any enduring moral truth, and
pretends to craft morality anew in each situation, for each individual
person.
Several things need to be highlighted about this fundamental
understanding of the human person.
The first is that this basic human dignity is inherent in every
human person from the very first moment of life itself.
The founding fathers of our nation recognized this when they
spoke of the Creator as having “endowed” us with certain inalienable
rights. These rights are
not earned or merited. They
are a given.
This is important in a society which tends to see persons as more
or less valuable depending on their accomplishments or achievements, or
based on their wealth, social position or celebrity status.
One need not achieve a certain level of knowledge or talent to
attain this human dignity.
One need not have reached a certain income level or achieved financial
independence. The dignity
of the human person is present and demanding of respect regardless of
age, sex, race, religion or tax bracket.
Alongside the inherent nature of this dignity is the
complementary truth that it cannot be lost or surrendered.
In other words, just as this dignity exists in its fullness
within the hours old embryo in its mother’s womb, so this dignity
endures within the 99 year old Alzheimer’s patient who has lost control
of all bodily functions. It
is true that evil and choices contrary to God’s will (sin) can obscure
this dignity. Yet even when
obscured by wrongdoing, this dignity endures. Therefore no action,
including criminal activity of any sort, can erase from the human person
that fundamental worth and his or her fundamental dignity.
Within human society, there exists a broad variety of human
institutions and organizations, from the most fundamental family unit to
bowling leagues and sewing circles, churches and synagogues and federal
and state governments.
Another key value of this understanding of human dignity is it offers us
a criterion by which we can judge each of these institutions.
Quite simply, the measure of every institution is whether it
protects and respects the life and dignity of the human person.
From the other perspective, each and every teaching of the Church
on social justice can be traced to respect for human dignity.