Compendium of the Social Doctrine of the Church

The Church's social doctrine is an indispensable reference point for a totally integrated Christian formation. The insistence of the Magisterium in proposing this doctrine as a source of inspiration for the apostolate and for social action comes from the conviction that it constitutes an extraordinary resource for formation; “this is especially true for the lay faithful who have responsibilities in various fields of social and public life. Above all, it is indispensable that they have a more exact knowledge... of the Church's social doctrine”^{1121Cf. John Paul II, Post-Synodal Apostolic Exhortation Christifideles Laici, 60: AAS 81 (1989), 511.}. This doctrinal patrimony is neither taught nor known sufficiently, which is part of the reason for its failure to be suitably reflected in concrete behaviour.

The formative value of the Church's social doctrine should receive more attention in catechesis.^{1122Cf. Congregation for the Clergy, General Directory for Catechesis, 30, Libreria Editrice Vaticana, Vatican City 1997, pp. 30-32.} Catechesis is the systematic teaching of Christian doctrine in its entirety, with a view to initiating believers into the fullness of Gospel life.^{1123Cf. John Paul II, Apostolic Exhortation Catechesi Tradendae, 18: AAS 71 (1979), 1291-1292.} The ultimate aim of catechesis “is to put people not only in touch but in communion, in intimacy, with Jesus Christ”.^{1124John Paul II, Apostolic Exhortation Catechesi Tradendae, 5: AAS 71 (1979), 1281.} In this way, it becomes possible to recognize the action of the Holy Spirit, from whom comes the gift of new life in Christ^{1125Cf. Congregation for the Clergy, General Directory for Catechesis, 54, Libreria Editrice Vaticana, Vatican City 1997, p. 54.}. Seen in this light, in its service of educating to the faith, the concern of catechesis must not fail “to clarify properly realities such as man's activity for his integral liberation, the search for a society with greater solidarity and fraternity, the fight for justice and the building of peace”^{1126John Paul II, Apostolic Exhortation Catechesi Tradendae, 29: AAS 71 (1979), 1301-1302; cf. also Congregation for the Clergy, General Directory for Catechesis, 17, Libreria Editrice Vaticana, Vatican City 1997, p. 21.}. In order to do so, the fullness of the social Magisterium must be presented: its history, its content and its methodology. Direct contact with the texts of the social encyclicals, read within an ecclesial context, enriches its reception and application, thanks to the contribution of the different areas of competency and professions represented within the community.

In the context of catechesis above all it is important that the teaching of the Church's social doctrine be directed towards motivating action for the evangelization and humanization of temporal realities. Through this doctrine, in fact, the Church expresses a theoretical and practical knowledge that gives support to the commitment of transforming social life, helping it to conform ever more fully to the divine plan. Social catechesis aims at the formation of men and women who, in their respect for the moral order, are lovers of true freedom, people who “will form their own judgments in the light of truth, direct their activities with a sense of responsibility, and strive for what is true and just in willing cooperation with others”.^{1127Second Vatican Ecumenical Council, Declaration Dignitatis Humanae, 8: AAS 58 (1966), 935.} The witness of a Christian life has an extraordinary formative value: “In particular the life of holiness which is resplendent in so many members of the People of God, humble and often unseen, constitutes the simplest and most attractive way to perceive at once the beauty of truth, the liberating force of God's love, and the value of unconditional fidelity to all the demands of the Lord's law, even in the most difficult circumstances”^{1128John Paul II, Encyclical Letter Veritatis Splendoris, 107: AAS 85 (1993), 1217.}.

The Church's social doctrine must be the basis of an intense and constant work of formation, especially of the lay faithful. Such a formation should take into account their obligations in civil society. “It belongs to the layman, without waiting passively for orders and directives, to take the initiative freely and to infuse a Christian spirit into the mentality, customs, laws and structures of the community in which they live”^{1129Paul VI, Encyclical Letter Populorum Progressio, 81: AAS 59 (1967), 296-297.}. The first level of the formation of lay Christians should be to help them to become capable of meeting their daily activities effectively in the cultural, social, economic and political spheres and to develop in them a sense of duty that is at the service of the common good^{1130Cf. Second Vatican Ecumenical Council, Pastoral Constitution Gaudium et Spes, 75: AAS 58 (1966), 1097-1098.}. A second level concerns the formation of a political conscience in order to prepare lay Christians to exercise political power. “Those with a talent for the difficult yet noble art of politics, or whose talents in this matter can be developed, should prepare themselves for it, and forgetting their own convenience and material interests, they should engage in political activity”^{1131Second Vatican Ecumenical Council, Pastoral Constitution Gaudium et Spes, 75: AAS 58 (1966), 1098.}.

Catholic educational institutions can and indeed must carry out a precious formative service, dedicating themselves in a particular way to the inculturation of the Christian message, that is to say, to the productive encounter between the Gospel and the various branches of knowledge. The Church's social doctrine is a necessary means for an efficacious Christian education towards love, justice and peace, as well as for a conscious maturation of moral and social duties in the various cultural and professional fields. The “Social Weeks” of Catholics that the Magisterium has always encouraged are important examples of formational opportunities. They represent privileged moments for the expression and growth of the lay faithful, who are then capable of making their specific high-level contribution to the temporal order. Various countries find that these Weeks are veritable cultural laboratories for the exchange of reflections and experiences, the study of emerging problems and the identification of new operative approaches.

No less important is the commitment to use the Church's social doctrine in the formation of priests and candidates to the priesthood who, in the context of their preparation for ministry, must develop a thorough knowledge of the Church's teaching and her pastoral concerns in the social sphere as well as a keen interest in the social issues of their day. The Congregation for Catholic Education has published a document, Guidelines for the Study and Teaching of the Church's Social Doctrine in the Formation of Priests^{113230 December 1988, Vatican Polyglot Press, Rome 1988.}, which gives specific indications and recommendations for a correct and appropriate plan of studies for this teaching.