Social Teaching: Definition & Sources

The definition of the social teaching is from the Catechism:

III. The Social Doctrine of the Church

2419 "Christian revelation . . . promotes deeper understanding of the laws of social living."198 The Church receives from the Gospel the full revelation of the truth about man. When she fulfills her mission of proclaiming the Gospel, she bears witness to man, in the name of Christ, to his dignity and his vocation to the communion of persons. She teaches him the demands of justice and peace in conformity with divine wisdom.

2420 The Church makes a moral judgment about economic and social matters, "when the fundamental rights of the person or the salvation of souls requires it."199 In the moral order she bears a mission distinct from that of political authorities: the Church is concerned with the temporal aspects of the common good because they are ordered to the sovereign Good, our ultimate end. She strives to inspire right attitudes with respect to earthly goods and in socio-economic relationships.

2421 The social doctrine of the Church developed in the nineteenth century when the Gospel encountered modern industrial society with its new structures for the production of consumer goods, its new concept of society, the state and authority, and its new forms of labor and ownership. the development of the doctrine of the Church on economic and social matters attests the permanent value of the Church's teaching at the same time as it attests the true meaning of her Tradition, always living and active.200

2422 The Church's social teaching comprises a body of doctrine, which is articulated as the Church interprets events in the course of history, with the assistance of the Holy Spirit, in the light of the whole of what has been revealed by Jesus Christ.201 This teaching can be more easily accepted by men of good will, the more the faithful let themselves be guided by it.

2423 The Church's social teaching proposes principles for reflection; it provides criteria for judgment; it gives guidelines for action:

Any system in which social relationships are determined entirely by economic factors is contrary to the nature of the human person and his acts.202

2424 A theory that makes profit the exclusive norm and ultimate end of economic activity is morally unacceptable. the disordered desire for money cannot but produce perverse effects. It is one of the causes of the many conflicts which disturb the social order.203

A system that "subordinates the basic rights of individuals and of groups to the collective organization of production" is contrary to human dignity.204 Every practice that reduces persons to nothing more than a means of profit enslaves man, leads to idolizing money, and contributes to the spread of atheism. "You cannot serve God and mammon."205

2425 The Church has rejected the totalitarian and atheistic ideologies associated in modem times with "communism" or "socialism." She has likewise refused to accept, in the practice of "capitalism," individualism and the absolute primacy of the law of the marketplace over human labor.206 Regulating the economy solely by centralized planning perverts the basis of social bonds; regulating it solely by the law of the marketplace fails social justice, for "there are many human needs which cannot be satisfied by the market."207 Reasonable regulation of the marketplace and economic initiatives, in keeping with a just hierarchy of values and a view to the common good, is to be commended.

(Catechism of the Catholic Church 2419-2425)

In addition to the Catechism of the Catholic Church, the two most significant resources for the study of Catholic social teaching are the Compendium of the Social Doctrine of the Church and the
Encyclopedia of Catholic Social Thought

Regarding the Catechism, I would suggest using the online version from the Vatican as the definitive source, and here is why, using the example of how the United States Catholic Bishops version is subtly different in how it translates the entry on the death penalty.

Catholic Catechism Death Penalty Positions:

US Bishops & The Vatican

Though there are several differences in the two versions, the most significant is in the use of the language as in “authority will” (2267 second paragraph, highlighted) used by the US Bishops versus the “authority should” (2267, second paragraph, highlighted) used by the Vatican, certainly leaves a different impression and could explain the death penalty abolition position largely taken by much of the institutional Catholic Church in the United States, as part of the “consistent ethic of life” approach to the sanctity of life espoused by Cardinal Joseph Bernardin.

US Catholic Bishops Website Catechism

2266 The efforts of the state to curb the spread of behavior harmful to people's rights and to the basic rules of civil society correspond to the requirement of safeguarding the common good. Legitimate public authority has the right and the duty to inflict punishment proportionate to the gravity of the offense. Punishment has the primary aim of redressing the disorder introduced by the offense. When it is willingly accepted by the guilty party, it assumes the value of expiation. Punishment then, in addition to defending public order and protecting people's safety, has a medicinal purpose: as far as possible, it must contribute to the correction of the guilty party.67

2267 Assuming that the guilty party's identity and responsibility have been fully determined, the traditional teaching of the Church does not exclude recourse to the death penalty, if this is the only possible way of effectively defending human lives against the unjust aggressor.

If, however, non-lethal means are sufficient to defend and protect people's safety from the aggressor, authority will limit itself to such means, as these are more in keeping with the concrete conditions of the common good and more in conformity with the dignity of the human person.

Today, in fact, as a consequence of the possibilities which the state has for effectively preventing crime, by rendering one who has committed an offense incapable of doing harm—without definitively taking away from him the possibility of redeeming himself—the cases in which the execution of the offender is an absolute necessity "are very rare, if not practically non-existent."68 (Highlighting added)

Vatican Website Catechism

Capital Punishment

2266 The State's effort to contain the spread of behaviors injurious to human rights and the fundamental rules of civil coexistence corresponds to the requirement of watching over the common good. Legitimate public authority has the right and duty to inflict penalties commensurate with the gravity of the crime. The primary scope of the penalty is to redress the disorder caused by the offense. When his punishment is voluntarily accepted by the offender, it takes on the value of expiation. Moreover, punishment, in addition to preserving public order and the safety of persons, has a medicinal scope: as far as possible it should contribute to the correction of the offender.67

2267 The traditional teaching of the Church does not exclude, presupposing full ascertainment of the identity and responsibility of the offender, recourse to the death penalty, when this is the only practicable way to defend the lives of human beings effectively against the aggressor.

"If, instead, bloodless means are sufficient to defend against the aggressor and to protect the safety of persons, public authority should limit itself to such means, because they better correspond to the concrete conditions of the common good and are more in conformity to the dignity of the human person.

"Today, in fact, given the means at the State's disposal to effectively repress crime by rendering inoffensive the one who has committed it, without depriving him definitively of the possibility of redeeming himself, cases of absolute necessity for suppression of the offender 'today ... are very rare, if not practically non-existent.'[John Paul II, Evangelium vitae 56.] (Highlighting added)