The Vision of Catholic Social Thought traces the emergence of solidarity and human rights as critical theological and philosophical pillars of the anthropology and ethics foundational to the development of Catholic social teaching. Meghan J. Clark argues that the integration of human rights and the virtue of solidarity at the root of the Catholic social tradition are the unique contributions Catholic thought makes to contemporary debates in ethics, political and philosophical theory. Building upon the historical framework of the development of Catholic social thought, drawing deeply from the papal encyclical tradition and the theological and ethical developments of Vatican II, Clark forwards a constructive vision of virtue and social practice, applying this critical question of human rights on the international stage.

Luigi Taparelli, SJ, 1793-1862, in his Theoretical Treatise of Natural Right Based on Fact, 1840-43, presents a neo-Thomistic approach to social, economic, and political sciences grounded in an integral conception of the human person as social animal but also as rational truth seeker. His conceptions of social justice and of subsidiarity are fundamental to modern Catholic social teaching (CST). His work moves away from traditionalist-conservative reaction in favor of an authentically human, moderately liberal, modernity built on the harmony of faith and reason. He zealously deconstructs laissez-faire liberal ideology and its socialist progeny in scores of articles in the Civiltà Cattolica, the journal that he co-founded in 1850. His arguments figure prominently in the Syllabus of Errors (1864) of Pius IX. Though a moderate liberal himself, his reputation as anti-liberal reactionary and defender of Papal temporal sovereignty is the chief reason why Pope Leo XIII later sought to quiet Taparelli’s contribution to the foundations and pillars of modern CST that began with the restoration of Thomistic philosophy in Aeterni Patris (1879), and the “magna carta” of modern Catholic social teaching, Rerum Novarum (1891). Pius XI relies heavily on Taparelli’s concept of subsidiarity in Quadragesimo Anno (1931), and sought to advance interest in Taparelli studies. However, Taparelli’s eclectic philosophical orientation and writing style have been a considerable stumbling block. In this present book, Taparelli’s ideas are evaluated both for their philosophical character but also in their historical context. Taparelli’s theories of the just society and ordered liberty, are as timely nowadays for reasoned political and ethical discourse as ever. The book includes an appendix of translated portions of the Theoretical Treatise of Natural Right Based on Fact that relate to subsidiarity.

Many claim that Catholic Social Teaching implies the existence of a vast welfare state. In these pages, Anthony Esolen pulls back the curtain on these false philosophers, showing how they’ve undermined the authentic social teachings of the Church in order to neutralize the biggest threat to their plans for secularization — the Catholic Church. With the voluminous writings of Pope Leo XIII as his guide, Esolen explains that Catholic Social Teaching isn’t focused exclusively on serving the poor. Indeed, it offers us a rich treasure of insights about the nature of man, his eternal destiny, the sanctity of marriage, and the important role of the family in building a coherent and harmonious society. Catholic Social Teaching, explains Pope Leo, offers a unified worldview. What the Church says about the family is inextricable from what She says about the poor; and what She says about the Eucharist informs the essence of Her teachings on education, the arts — and even government. You will step away from these pages with a profound understanding of the root causes of the ills that afflict our society, and — thanks to Pope Leo and Anthony Esolen — well equipped to propose compelling remedies for them. Only an authentically Catholic culture provides for a stable and virtuous society that allows Christians to do the real work that can unite rich and poor. We must reclaim Catholic Social Teaching if we are to transform our society into the ideal mapped out by Pope Leo: a land of sinners, yes, but one enriched with love of God and neighbor and sustained by the very heart of the Church’s social teaching: the most holy Eucharist.

Anna Rowlands offers a guide to the main time periods, key figures, documents and themes of thinking developed as Catholic Social Teaching (CST). A wealth of material has been produced by the Catholic Church during its long history which considers the implications of scripture, doctrine and natural law for the way these elements live together in community - most particularly in the tradition of social encyclicals dating from 1891. Rowlands takes a fresh approach in weaving overviews of the central principles with the development of thinking on political community and democracy, migration, and integral ecology, and by considering the increasingly critical questions concerning the role of CST in a pluralist and post-secular context. As such this book offers both an incisive overview of this distinctive body of Catholic political theology and a new and challenging contribution to the debate about the transformative potential of CST in contemporary society.

What is social justice? For Friedrich Hayek, it was a mirage—a meaningless, ideological, incoherent, vacuous cliché. He believed the term should be avoided, abandoned, and allowed to die a natural death. For its proponents, social justice is a catchall term that can be used to justify any progressive-sounding government program. It endures because it venerates its champions and brands its opponents as supporters of social injustice, and thus as enemies of humankind. As an ideological marker, social justice always works best when it is not too sharply defined. In Social Justice Isn’t What You Think It Is, Michael Novak and Paul Adams seek to clarify the true meaning of social justice and to rescue it from its ideological captors. In examining figures ranging from Antonio Rosmini, Abraham Lincoln, and Hayek, to Popes Leo XIII, John Paul II, and Francis, the authors reveal that social justice is not a synonym for “progressive” government as we have come to believe. Rather, it is a virtue rooted in Catholic social teaching and developed as an alternative to the unchecked power of the state. Almost all social workers see themselves as progressives, not conservatives. Yet many of their “best practices” aim to empower families and local communities. They stress not individual or state, but the vast social space between them. Left and right surprisingly meet. In this surprising reintroduction of its original intention, social justice represents an immensely powerful virtue for nurturing personal responsibility and building the human communities that can counter the widespread surrender to an ever-growing state.

Sociology and Catholic Social Teaching: Contemporary Theory and Research contains essays by key scholars in the territory where Catholic social thought and secular sociology meet, and offers a much needed alternative to the relativism and individualism that so often characterize social scientific analysis today. Contributors to this volume argue that Catholic social teaching, as articulated so powerfully today in recent papal encyclicals and major summations such as the Compendium of the Social Doctrine of the Church, offers a powerful moral framework for addressing today’s pressing social problems. This is especially true since many of its tenets find solid support in social scientific research on the nature of the person and the workings of culture and social institutions. Sponsored by the Society of Catholic Social Scientists, and including work by sociologists from both the Society and the Pontifical Academy of Social Sciences, this volume is offered in the spirit of Pope John Paul II’s exhortation to draw from contemporary social science whatever can help the Church better understand contemporary social issues and trends and thus better serve humanity. Specific articles address such topics as the Church as a virtual nation in the international arena; changing cultural norms regarding deviance; the historical and contemporary relationship between Catholicism and mainstream academic sociology; empirical support for a natural law perspective on family relations; the social psychology of happiness and moral behavior among emerging adults; the sociology of knowledge from a distinctively Catholic perspective; and how the principles of subsidiarity and solidarity can be used to analyze and evaluate the functioning of institutions like the family, education and the state. Each author also offers some autobiographical reflections on how they relate sociology and their life of Faith. This anthology will interest scholars in both sociology and Catholic social thought, as well as advanced undergraduate and graduate students in these areas.