At the same time, work has a “social” dimension through its intimate relationship not only to the family, but also to the common good, since “it may truly be said that it is only by the labor of working men that states grow rich.”. the common good . The common good, for St. Thomas and the Catholic Church, can be called the good of the universe. Now a State chiefly prospers and thrives through moral rule, well-regulated family life, respect for religion and justice, the moderation and fair imposing of public taxes, the progress of the arts and of trade, the abundant yield of the land-through everything, in fact, which makes the citizens better and happier. The notion of “the common good” may be the most familiar concept of Catholic social teaching. This needs to be directed towards the pursuit of the common good, for which the political community in particular must also take responsibility. The common good is a lot like the set of “optimal conditions” that allow both the team and its players to succeed. Every social group must take account of the needs and legitimate aspirations of other groups, and even of the general welfare of the entire human family. One of the chief consequences of this is that they must bring their own interests into harmony with the needs of the community, and must contribute their goods and their services as civil authorities have prescribed, in accord with the norms of justice and within the limits of their competence. For example, in their definition of the common good—an essential principle of Thomistic thought and CST—the compilers of the Compendium find a more recent definition from the Catechism of the Catholic Church and Vatican II’s Gaudium et Spes as well as an older, more precise definition from the Leonine tradition. As citizens of the State, they are called to take part in public life in a personal capacity. It as an aspirational result: “the sum total of social conditions which allow people, either as groups or as individuals, to reach their fulfillment more fully and more easily”. Our aim, therefore, should be, not to multiply laws and restrictions, but to develop such a spirit as will enable us to live in harmony under the simplest possible form, and only the necessary amount, of external regulation. But it is the government’s role to guarantee the minimum conditions that make this rich social activity possible, namely, human rights and justice. The Compendium of the Social Doctrine of the Church cites it as the first principle of CST, and as something “to which every aspect of social life must be related” (164), and as the “primary goal” of society (165).It may also be one that is subject to the most misunderstandings. The community has a right to establish and enforce laws to protect people and to advance the common good. When disaster strikes, we work with local churches and partners to provide food, water and shelter to those most in need. II. Every human being is created in the image and likeness of God and therefore has inherent dignity. We can no longer speak of sustainable development apart from intergenerational solidarity. The Common Good and Its Counterfeits The "Common Good" in Catholic Social Theory Quoting Gaudium et Spes (para. Hereby, then, it lies in the power of a ruler to benefit every class in the State, and amongst the rest to promote to the utmost the interests of the poor; and this in virtue of his office, and without being open to suspicion of undue interference – since it is the province of the commonwealth to serve the common good. Justicia in Mundo (“Justice in the World”), World Synod of Catholic Bishops, 1971 #38. The scroll of the prophet Isaiah was given to him. Democracy, understood as self-government, implies that the people as a whole shall rule themselves. The benefit of the community. Walking together in hope. Octogesima Adveniens (“A Call to Action”), Pope Paul VI, 1971 #46. Caritas in Veritate (“In Charity and Truth”), Pope Benedict XVI, 2009 #7. Economic Justice for All, U.S. Catholic Bishops, 1986 #14. The purpose of government is to order our common … The riches that economic-social developments constantly increase ought to be so distributed among individual persons and classes that the common advantage of all, which Leo XIII had praised, will be safeguarded; in other words, that the common good of all society will be kept inviolate. They should act as a leaven in the world, in their family, professional, social, cultural and political life. We are driven by justice, dignity and hope for all. The dignity of the human person and the common good rank higher than the comfort of those who refuse to renounce their privileges. As Pope John Paul II has said, “We cannot interfere in one area of the ecosystem without paying due attention both to the consequences of such interference in other areas and to the well being of future generations.”3 Responses to global climate change should reflect our interdependence and common responsibility for the future of our planet. “The common good is found in all our faith traditions—Catholic, black churches. The Christian vision of economic life looks beyond them all and asks, Does economic life enhance or threaten our life together as a community? If a nation were to succumb more or less deliberately to the temptation to close in upon itself and failed to meet the responsibilities following from its superior position in the community of nations, it would fall seriously short of its clear ethical duty. For the common good is the reason—indeed, the sole legitimate reason—for the establishment of political authority. To be an agile and creative organisation that is led and supported by talented and committed people at agency, diocesan and country level and where sound practices, policies, systems and infrastructure ensure service quality, a high level of competence and a culture of continuous learning. Therefore, it must be borne in mind that grave imbalances are produced when economic action, conceived merely as an engine for wealth creation, is detached from political action, conceived as a means for pursuing justice through redistribution. Everyone capable should be involved in economic activity and should be able to provide for themselves and their family. Mater et Magistra (“Mother and Teacher”), Pope John XXIII, 1961 #20. Notions of the common good have a long and varied history in Western intellectual thought. Mater et Magistra (“Mother and Teacher”), Pope John XXIII, 1961 #74. Evangelium Vitae (“The Gospel of Life”), Pope Francis, 2013 #203. To love someone is to desire that person’s good and to take effective steps to secure it. It consists of three essential elements: 1907 First, the common good presupposes respect for the person as such. For these groups must themselves necessarily present the form and substance of a true community, and this will only be the case if they treat their individual members as human persons and encourage them to take an active part in the ordering of their lives. At the same time, a Catholic approach does not give up on those who violate these laws. On the contrary, it is a firm and persevering determination to commit oneself to the common good. Rulers should, nevertheless, anxiously safeguard the community and all its members. Besides the good of the individual, there is a good that is linked to living in society: the common good. The function of the rulers of the State is to watch over the community and its parts; but in protecting private individuals in their rights, chief consideration ought to be given to the weak and the poor. As citizens in the world’s leading democracy, Catholics in the United States have special responsibilities to protect human life and dignity and to stand with those who are poor and vulnerable. When we labor with honesty, serve those in need, work for justice and contribute to charity, we use our talents to show our love–and God’s love–for our brothers and sisters. © 2021 Catholic Charities of St. Paul and Minneapolis, DONATE As for Catholic social justice in action, Professor Adams describes it as the pre-eminent virtue of free societies. The direct duty to work for a just ordering of society, on the other hand, is proper to the lay faithful. To be effective stewards of resources in order to maximise our program impact, and to sustainably grow our community support and carefully manage our human, financial and physical assets. And, indeed, just as the moral order needs public authority to promote the common good in civil society, a likewise demands that public authority actually be able to attain it. Even people who can be considered dubious on account of their errors have something to offer which must not be overlooked. . To maintain accreditation, all of our systems, policies and processes are rigorously reviewed by the Australian Government. Evangelium Vitae (“The Gospel of Life”), Pope John Paul II, 1995 #101. A just world, at peace and free of poverty, where all people live in dignity. To be actively pro-life is to contribute to the renewal of society through the promotion of the common good. [A] sane view of the common good must be present and operative in men invested with public authority. Social workers are virtue-driven and are called to act with people “to improve the common good of families, a local neighborhood, a city, a whole nation, the whole world.” Catechism of the Catholic Church. We have many partial ways to measure and debate the health of our economy: Gross National Product, per capita income, stock market prices, and so forth. The 1992 Catechism of the Catholic Church defines the Common Good as ‘‘the sum total of social conditions which allow people, either as groups or as individuals, to reach their fulfillment more fully and more easily” . . . In such cases it is bad to follow the law; it is good to set aside its letter and follow the dictates of justice and the common good … The principle of subsidiarity must be respected: a community of a higher order should not interfere in the internal life of a community of a lower order, depriving the latter of its functions, but rather should support it in case of need and help to coordinate its activity with the activities of the rest of society, always with a view to the common good. For this reason, it is all the more significant that the teachings of the Church insist that government has a moral function: protecting human rights and securing basic justice for all members of the commonwealth. Catholic Dictionary. While respecting the legitimate liberties of individuals, families and subsidiary groups, it acts in such a way as to create, effectively and for the well-being of all, the conditions required for attaining humanity’s true and complete good, including spiritual ends. 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