1 Dwyer, Judith, ed. The New Dictionary of Catholic Social Thought, Collegeville, MN:The Liturgical
Press, p. 192-7.
exploitation
• Is needed for the overall just
functioning of a society
The Common Good: • Recognizes that governments and
• Is a concern for the welfare of the whole political institutions are necessary
• Recognizes the human person is sacred and social and have active responsibility for
• Is built upon the principle of human dignity and the equality of all people achieving the common good
• Recognizes that human beings realize their dignity and achieve their destiny • Must be an increasingly transna-
in particular communities, not isolation. tional - or global- reality encompass-
• Requires a foundation of basic rights which are minimum standards for life ing the entire human family
in society • Is not utilitarian in nature: it’s not
• Is personal and communal “the greatest good for the greatest
• Must be active at every level of life number,” because this can allow for
• Is directed by a moral concern that each person must participate and the exclusion of individuals or even
share in the benefits of social advances segments of society
• Is needed to avoid the harmful forces of coercion, domination or exploita-
tion
• Is needed for the overall just functioning of a society
• Recognizes that governments and political institutions are necessary and
have active responsibility for achieving the common good
• Must be an increasingly transnational - or global- reality encompassing the
entire human family
• Is not utilitarian in nature: it’s not “the greatest good for the greatest num-
ber,” because this can allow for the exclusion of individuals or even seg-
ments of society
What was the reality? Document & Year What was presented?
1890’s The rise of the industrial revolu- The Condition of Labor The common good is understood as the
tion created great social upheaval. The (Rerum Novarum) general welfare of people within a na-
previous protections of the working Pope Leo XIII tion state. The Pope calls upon the state
guilds were gone, leaving an open door 1891 to address the needs of the poor be-
for worker exploitation and greater so- cause he asserts that the state has the
cial and financial instability. The common duty of watching over the common
good was threatened by these rapid good and of ensuring every sector of
changes. social life contributes to achieving it.
1930’s The Great Depression was a re- The Reconstruction of the Social Order The government has a legitimate role
ality both in the U.S. and abroad.Wealth (Quadragesimo Anno) and responsibility in the pursuit of the
was becoming more and more concen- Pope Pius XI common good. The government must
trated into the hands of a few. This 1931 contribute rather than undermine the
translated into increased political power common good.
concentrated into the same hands. Self-
interest was protected without a con-
cern for the common good.
1960’s The world had been experienc- Christianity and Social Progress The growing complexity of the world is
ing rapid change. It was the age of the (Mater et Magistra) calling for greater recognition of the in-
atom, space exploration and the heavy Pope John XXIII terdependence of citizens. Concern for
threat of nuclear war. The advances in 1961 the common good must not only be
technical and scientific arenas along with considered within countries, but also
increased efficiency were creating a mul- across national boundaries. The com-
tiplication of social relationships calling mon good must increasingly be recog-
for new forms of cooperation. nized as an international reality.
1960’s The Cold War was underway Peace on Earth Pacem in Terris introduces the connec-
and the Cuban missile crisis was loom- (Pacem in Terris) tion of the common good with the pro-
ing. The fragile and costly nature of Pope John XXIII tection of human rights.“The common
peace was a central concern. The role 1963 good is chiefly guaranteed when per-
of authority was examined as authoritar- sonal rights and duties are maintained.”
ian dictatorships and totalitarian regimes (#60) People have to work together
posed real threats by their disregard for for the common good and active collab-
human rights. Nations must cooperate oration must be facilitated by civil au-
and disarm in order to promote and thorities. This was the first document to
protect the common good. be addressed to “all people of good
will,” and not simply a Catholic audience.
1960’s The horrors of World War II Gaudium et Spes This document noted that humans were
highlighted what happened when good (The Church in the Modern World) created for life in community, not isola-
people of faith did nothing to stand Second Vatican Council tion. Because the person is social by
against the misuse of power. This docu- 1965 nature the good of each person is
ment asserts the need for the church bound up with the good of the commu-
(understood as the people of God) to nity. Here a definition of the common
be actively involved in bringing about a good is given and includes the social
more just world order. conditions necessary for humans to
reach their fulfillment.
1960’s Awareness that “development” The Development of Peoples A new treatment and articulation of the
was not benefiting all peoples or nations (Populorum Progressio) meaning of “authentic human develop-
equally raised new questions. A closer Pope Paul VI ment” emerged. It proposed an entirely
analysis revealed that large segments of 1967 new foundation for human development
the world were left out of the process of – not based on existing Western eco-
development. As a result, the social nomic models and realities but centered
teaching called for global cooperation on the person in community. Here the
which would focus on the common good common good takes into account the
of all nations, not just the rich ones. development of all of humanity.
1980’s The tensions since the Cold war On Social Concern Endorsement of western democracy
between Eastern bloc communist coun- (Sollicitudo Rei Socialis) had been held at arms length as a
tries and western blocs distracted ef- Pope John Paul II model to promote but here the encycli-
forts to work towards the achievement 1987 cal of the positive role democracy can
of an international common good. This play in promoting and protecting the
rivalry was noted as a “structure of sin.” common good is recognized. For the
first time the environment is included in
an understanding
1990’s The events of Eastern Europe in One Hundred Years For the first time consumerism is
1989 and the impact of the resulting fall (Centesimus Annus) treated in some detail noting how it can
of communism are a central underlying Pope John Paul II distort or eclipse a true sense of striving
focus. Socialism, atheism, and con- 1991 for the common good. Consumerism
sumerism are real threats to human and ecological devastation are con-
flourishing. One theme treated here is nected and both present obstacles to
the need to create or restore harmony pursing the common good. The eco-
between various social groups for the nomic market is not capable of and is
sake of the common good. insufficient in achieving the common
good. War is a clear and sure threat to
the common good.
#1919 Every human community needs an authority in order to endure and develop.
#1920 “The political community and public authority are based on human nature and therefore . . . belong to an
order established by God” (GS 74 § 3).
#1921 Authority is exercised legitimately if it is committed to the common good of society.To attain this it must
employ morally acceptable means.
#1922 The diversity of political regimes is legitimate, provided they contribute to the good of the community.
#1923 Political authority must be exercised within the limits of the moral order and must guarantee the conditions
for the exercise of freedom.
#1924 The common good comprises “the sum total of social conditions which allow people, either as groups or as
individuals, to reach their fulfillment more fully and more easily” (GS 26 1).
#1925 The common good consists of three essential elements: respect for and promotion of the fundamental rights
of the person; prosperity, or the development of the spiritual and temporal goods of society; the peace and
security of the group and of its members.
#1926 The dignity of the human person requires the pursuit of the common good. Everyone should be concerned
to create and support institutions that improve the conditions of human life.
#1927 It is the role of the state to defend and promote the common good of civil society.The common good of the
whole human family calls for an organization of society on the international level.
4 See also paragraphs # 1905-1912. Source: Catechism of the Catholic Church. New York: Doubleday, 1994.
Nehemiah 2:17-18
The very nature of the common good requires that all mem- Then I said to them,“You see the trouble we are in, how
bers of the state be entitled to share in it, although in different Jerusalem lies in ruins with its gates burned. Come, let us re-
ways according to each one’s tasks, merits and circumstances. build the wall of Jerusalem, so that we may no longer suffer
Pacem in Terris, #56 disgrace.” I told them that the hand of my God had been gra-
cious upon me, and also the words that the king had spoken
to me.Then they said,“Let us start building!” So they commit-
...the common good touches the whole person, the needs ted themselves to the common good.
both of body and of soul. Hence it follows that the civil au-
thorities must undertake to effect the common good by ways
and means that are proper to them; that is, while respecting Isaiah 10:1-2
the hierarchy of values, they should promote simultaneously Woe to you who make iniquitous decrees, who write oppres-
both the material and the spiritual welfare of the citizens. sive statutes, to turn aside the needy from justice and to rob
Pacem in Terris, #57 the poor of my people of their right, that widows may be your
spoil, and that you may make the orphans your prey!
Moreover, if we carefully consider the essential nature of the
common good on the one hand, and the nature and function
of public authority on the other, everyone sees that there is an
Matthew 25:35-40
intrinsic connection between the two. And, indeed, just as the For I was hungry and you gave me food, I was thirsty and you
moral order needs public authority to promote the common gave me something to drink, I was a stranger and you wel-
good in civil society, it likewise demands that public authority comed me, I was naked and you gave me clothing, I was sick
actually be able to attain it. and you took care of me, I was in prison and you visited me.’
Then the righteous will answer him,“Lord, when was it that
we saw you hungry and gave you food, or thirsty and gave you
Pacem in Terris, #136
something to drink? And when was it that we saw you a
Political power, which is the natural and necessary link for en- stranger and welcomed you, or naked and gave you clothing?
suring the cohesion of the social body, must have as its aim the And when was it that we saw you sick or in prison and visited
achievement of the common good.While respecting the legiti- you?’ And the king will answer them,“Truly I tell you, just as
mate liberties of individuals, families and subsidiary groups, it you did it to one of the least of these who are members of
acts in such a way as to create, effectively and for the well- my family, you did it to me.’
being of all, the conditions required for attaining humanity’s
true and complete good, including spiritual ends.
Ephesians 4: 1-7, 12
I call you to lead a life worthy of the calling to which you have
Octogesima Adveniens, #46
Acts 2: 44-45
All who believed were together and had all things in common;
they would sell their possessions and goods and distribute the
proceeds to all, as any had need.
Galatians 5: 22-25
By contrast, the fruit of the Spirit is love, joy, peace, patience,
kindness, generosity, faithfulness, gentleness, and self-control.
There is no law against such things. And those who belong to
Christ Jesus have crucified the flesh with its passions and de-
sires. If we live by the Spirit, let us also be guided by the Spirit.
1 John 4:7-10
Beloved, let us love one another, because love comes from
God; everyone who loves is born of God and knows God.
Whoever does not love does not know God, for God is love.
God’s love was revealed to us in this way: God sent his only
Son into the world so that we might live through him. In this is
love, not that we loved God, but that he loved us so much, we
also ought to love one another. No one has ever seen God; if
we love one another, God lives in us, and his love is perfected
in us.