“The glory of God is the human person fully alive; and the glory of the human person consists in beholding God” (St. Irenaeus of Lyons, Against Heresies, 4.20)
In his October 16, 2021 address to The World Meeting of Popular Movements, Pope Francis expressed his disappointment that sometimes Catholic Social Teaching is relegated to nice but empty rhetoric:
It sometimes surprises me that every time I speak of these [Catholic Social Teaching] principles, some people are astonished, and then the Holy Father gets labeled with a series of epithets that are used to reduce any reflection to mere discrediting adjectives. It doesn’t anger me, it saddens me. It is part of the post-truth plot that seeks to nullify any humanistic search for an alternative to capitalist globalisation, it is part of the throwaway culture, and it is part of the technocratic paradigm (Pope Francis, “Message of the Holy Father Francis on the Occasion of the Fourth World Meeting of Popular Movements”).
Catholic Social Teaching is more than advocating for social justice and more than being nice to others. It is about living the radical life of an authentic Christian with the aim of transforming the world into the Kingdom of God (Luke 11:2; Matthew 6:10). To the Pope’s point, a culture that splashes red paint on sidewalks, vandalizes churches, and villainizes pregnancy help centers in response to the overturning of Roe v. Wade while touting “my body, my choice,” clearly demonstrates the condition of the human heart, that is a heart entirely turned in upon itself, incurvatus in se. This is the terminology St. Augustine uses to describe sin because sin is always selfish, it is always a turning away from God and toward oneself. The healing balm to sin is metanoia, turning away from a life of selfishness and sin and toward a life lived through, with, and in God, living out the two-fold command to love God and love neighbor, which are part and parcel of one another.
To that end, in this series, we will provide an overview of each of the seven themes of Catholic Social Teaching (CST) and a brief discussion on its practical implications for Catholic businesswomen.
The Roots of CST
CST begins where Scripture does, God’s creation of all things, reaching its apex in the human person. Accordingly, the first theme of CST is the life and dignity of the human person. In Genesis, with respect to God’s creation of the human person we read: “Then God said: Let us make human beings in our image, after our likeness… God created mankind in his image… male and female he created them” (Gen 1:26-27). Because created in the image of a God that is a Triune communion of Love (1 John 4:8), the human person is a thoroughly relational being, made for relationship with one another, and such intimate relationship with its Creator so as to share in His divine nature (2 Peter 1:3-4).
With the dawn of the Industrial Revolution and global capitalism, Pope Leo XIII observed a poverty in human dignity and an overabundance of greed and corruption in our world. In response, he wrote what would become the Church’s first encyclical on CST, Rerum Novarum. It is the duty of the wealthy and owners of production, he wrote, “not to look upon their work people as their bondsmen, but to respect in every man his dignity as a person ennobled by Christian character” (RN, 20). Pope Leo drew from God’s command in Genesis to the whole human family to “fill the earth and subdue it” (Gen 1:28) in order to highlight the equality of persons: “In this respect all men are equal; there is here no difference between rich and poor, master and servant, ruler and ruled… No man may with impunity outrage that human dignity which God Himself treats with great reverence…” (RN, 40). We recognize here echoes of St. Paul’s Letter to the Philippians. There, Paul writes that “[The Son of Man] emptied himself, taking the form of a slave, coming in human likeness; and found human in appearance, he humbled himself, becoming obedient to death, even death on a cross” (Phlippians 2:7-8). This is the heart of the Gospel, and what Leo is telling us is that the Incarnation of the Son of God so radically levels the playing field of human life that any distinction between haves and have-nots that we might draw, no longer holds.
Saintly Exemplars
Pope Leo is known as the founder of CST. However, as Anthony Esolen points out, “[Leo] would have been appalled by the credit. He intended nothing other than to apply to current concerns what Jesus taught His Apostles and what they handed down to their successors. He intended to teach nothing new” (Reclaiming Catholic Social Teaching, 11).
Indeed, living out CST is about bringing the Gospels and the Beatitudes to bear on society. Two saints come readily to mind in exemplifying what it means to recognize, validate, and reverence the dignity of the human person: St. Damien of Molokai and Mother Teresa of Calcutta. In dressing the pussing wounds of leper patients whom he lived with as an exile on the Hawaiian island of Molokai, Damien communicated to them “I see you, I love you, you are not alone, you are not forgotten.” And Mother Teresa cradling an armless Indian baby orphan and smiling at him from ear to ear, expressed the same boundless love, which is the very love of Christ, who preferred the crown of thorns over one glittering with jewels. St. Damien and Mother Teresa exemplify for us in a radical way what it means to respond to Jesus’ command to act upon the needs of the least of these (Matthew 25:40) in their time and place.
Practical Implications
We do not need to travel to a remote Hawaiian island or the Indian slums to bring the full force of the Gospels to transform the world. We are called to serve where we are. So, what does it look like for a Catholic businesswoman to bring the first principle of CST of reverencing the dignity of the human person to bear on our workplaces? Pope Leo provides key insights here as most of his observations in Rerum Novarum hold true today. As Pope Leo writes, “to misuse men as though they were things in the pursuit of gain, or to value them solely for their physical powers– that is truly shameful and inhuman” (RN, 20).
This first principle of CST thus calls us to remember that our colleagues, clients, and suppliers are human persons created in the very image of God with families of their own, cultures, and hobbies, and are therefore to be treated as the utterly unique reflection of God’s life that they are. The acronym IEP is helpful here: Intention, Energy, and Presence. For example, when we receive an email lacking decision-critical information, rather than assume the sender is lazy or has something against us, let’s pick up the phone with the intention to communicate clearly the importance of the information and energy that is positive and supportive. And, by talking with the sender, we create an environment of greater presence that allows for tone, volume, and flow and minimizes noise.
The principle of human dignity is listed first among the seven themes of CST for a reason. In a very real way, it forms the basis of the other six, their core and source of coherence. When we recognize that the human person is created in the image of God, we realize that each and every single person, without exception, is a gift from God, a reflection of God’s very life, which is eternally perfect communion. As such, each and every one of God’s images is likewise an invitation to communion among the human family and in God.
Your sister in Christ,
A previous version of this article was first published on Catholic Women in Business on 8-9-22.
Vanessa Crescio is an accountant with Lipic’s Engagement in Saint Louis, MO. She holds an MBA from the University of Notre Dame and an MTS from Newman University. She is interested in thinking through co-responsibility in the Church and developing leadership programs to form Catholics to serve the Church with not only their knowledge, skills, and abilities but with the servant heart of Christ.