Compendium of the Social Doctrine of the Church

The immediate purpose of the Church's social doctrine is to propose the principles and values that can sustain a society worthy of the human person. Among these principles, solidarity includes all the others in a certain way. It represents “one of the fundamental principles of the Christian view of social and political organization”^{1217John Paul II, Encyclical Letter Centesimus Annus, 10: AAS 83 (1991), 805-806.}. Light is shed on this principle by the primacy of love, “the distinguishing mark of Christ's disciples (cf. Jn 13:35)”^{1218John Paul II, Encyclical Letter Sollicitudo Rei Socialis, 40: AAS 80 (1988), 568.}. Jesus teaches us that “the fundamental law of human perfection, and consequently of the transformation of the world, is the new commandment of love” (cf. Mt 22:40, Jn 15:12; Col 3:14; Jas 2:8)^{1219Second Vatican Ecumenical Council, Pastoral Constitution Gaudium et Spes, 38: AAS 58 (1966), 1055-1056; cf. Second Vatican Ecumenical Council, Dogmatic Constitution Lumen Gentium, 42: AAS 57 (1965), 47-48; Catechism of the Catholic Church, 826.}. Personal behaviour is fully human when it is born of love, manifests love and is ordered to love. This truth also applies in the social sphere; Christians must be deeply convinced witnesses of this, and they are to show by their lives how love is the only force (cf. 1 Cor 12:31-14:1) that can lead to personal and social perfection, allowing society to make progress towards the good.

Love must be present in and permeate every social relationship^{1220Cf. Catechism of the Catholic Church, 1889.}. This holds true especially for those who are responsible for the good of peoples. They “must earnestly cherish in themselves, and try to rouse in others, charity, the mistress and the queen of virtues. For, the happy results we all long for must be chiefly brought about by the plenteous outpouring of charity; of that true Christian charity which is the fulfilling of the whole Gospel law, which is always ready to sacrifice itself for the sake of others, and is man's surest antidote against worldly pride and immoderate love of self”^{1221Leo XIII, Encyclical Letter Rerum Novarum: Acta Leonis XIII, 11 (1892), 143; cf. Benedict XV, Encyclical Letter Pacem Dei: AAS 12 (1920), 215.}. This love may be called “social charity”^{1222Cf. Saint Thomas Aquinas, QD De caritate, a. 9, c; Pius XI, Encyclical Letter Quadragesimo Anno: AAS 23 (1931), 206-207; John XXIII, Encyclical Letter Mater et Magistra: AAS 53 (1961), 410; Paul VI, Address to FAO (16 November 1970), 11: AAS 62 (1970), 837-838; John Paul II, Address to the Members of the Pontifical Commission “Iustitia et Pax” (9 February 1980), 7: AAS 72 (1980), 187.} or “political charity” ^{1223Cf. Paul VI, Apostolic Letter Octogesima Adveniens, 46: AAS 63 (1971), 433-435.} and must embrace the entire human race^{1224Cf. Second Vatican Ecumenical Council, Decree Apostolicam Actuositatem, 8: AAS 58 (1966), 844-845; Paul VI, Encyclical Letter Populorum Progressio, 44: AAS 59 (1967), 279; John Paul II, Post-Synodal Apostolic Exhortation Christifideles Laici, 42: AAS 81 (1989), 472-476; Catechsim of the Catholic Church, 1939.}. “Social love”^{1225John Paul II, Encyclical Letter Redemptor Hominis, 15: AAS 71 (1979), 288.} is the antithesis of egoism and individualism. Without absolutizing social life, as happens with short-sighted perspectives limiting themselves to sociological interpretations, it must not be forgotten that the integral development of the person and social growth mutually influence each other. Selfishness, therefore, is the most insidious enemy of an ordered society. History shows how hearts are devastated when men and women are incapable of recognizing other values or other effective realities apart from material goods, the obsessive quest for which suffocates and blocks their ability to give of themselves.

In order to make society more human, more worthy of the human person, love in social life — political, economic and cultural — must be given renewed value, becoming the constant and highest norm for all activity. “If justice is in itself suitable for ‘arbitration' between people concerning the reciprocal distribution of objective goods in an equitable manner, love and only love (including that kindly love we call ‘mercy') is capable of restoring man to himself”^{1226John Paul II, Encyclical Letter Dives in Misericordia, 14: AAS 72 (1980), 1223.}. Human relationships cannot be governed solely according to the measure of justice. “Christians know that love is the reason for God's entering into relationship with man. And it is love which he awaits as man's response. Consequently, love is also the loftiest and most noble form of relationship possible between human beings. Love must thus enliven every sector of human life and extend to the international order. Only a humanity in which there reigns the ‘civilization of love' will be able to enjoy authentic and lasting peace”^{1227John Paul II, Message for the 2004 World Day of Peace, 10: AAS 96 (2004), 121; cf. John Paul II, Encyclical Letter Dives in Misericordia, 14: AAS 72 (1980), 1224; Catechism of the Catholic Church, 2212.}. In this regard, the Magisterium highly recommends solidarity because it is capable of guaranteeing the common good and fostering integral human development: love “makes one see in neighbour another self”^{1228Saint John Chrysostom, Homilia De Perfecta Caritate, 1, 2: PG 56, 281-282.}.

Only love can completely transform the human person^{1229Cf. John Paul II, Apostolic Letter Novo Millennio Ineunte, 49-51: AAS 93 (2001), 302-304.}. Such a transformation does not mean eliminating the earthly dimension in a disembodied spirituality^{1230Cf. John Paul II, Encyclical Letter Centesimus Annus, 5: AAS 83 (1991), 798-800.}. Those who think they can live the supernatural virtue of love without taking into account its corresponding natural foundations, which include duties of justice, deceive themselves. “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' (Lk 17:33)”^{1231Catechism of the Catholic Church, 1889.}. Nor can love find its full expression solely in the earthly dimension of human relationships and social relations, because it is in relation to God that it finds its full effectiveness. “In the evening of this life, I shall appear before you with empty hands, for I do not ask you, Lord, to count my works. All our justice is blemished in your eyes. I wish, then, to be clothed in your own justice and to receive from your love the eternal possession of yourself”^{1232Saint Thérèse of the Child Jesus, Act of Offering in Story of a Soul, tr. John Clarke (Washington, D.C.: ICS 1981, p. 277), as quoted in Catechism of the Catholic Church, 2011. Reprint April 2005 © Copyright 2004 Libreria Editrice Vaticana ISBN 88-209-7716-8}.