The Church regards all who sincerely seek “truth, goodness and beauty” as companions on the journey, and considers them as “precious allies” 12Francis, Apostolic Exhortation Evangelii Gaudium (24 November 2013), 257; AAS 105 (2013), 1123. 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.” 13Saint John Paul II, Apostolic Letter issued “Motu Proprio” Socialium Scientiarum (1 January 1994): AAS 86 (1994), 209. 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,” 14Francis, Encyclical Letter Laudato Si ’ (24 May 2015), 61: AAS 107 (2015), 871. 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.
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, 15Cf. Saint John Paul II, Encyclical Letter Sollicitudo Rei Socialis (30 December 1987), 41: AAS 80 (1988), 570-572. 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.