A Hundred Years of Catholic Social Teaching

• Early ‘Social Catholics’ include Felicite de Lamennais, Frederic Ozanam, Philippe Bouchez (L’Avenir), Franz von Baader, Bishop E. von Ketteler, Cardinal Henry Manning.
• In 1891 Rerum Novarum (Leo XIII) addresses the social problem (the miserable conditions of the working classes) caused by the Industrial Revolution. It becomes the ‘Magna Carta’ for ‘Social Catholicism’ and ‘Catholic Action’, encouraging the development of pro-democratic movements within the Church, and collaboration with trades unions (but not strikes!). In England the encyclical is anticipated, interpreted and promoted by Cardinal Manning.
• In 1907 Leo’s successor, Pope Pius X, initiates a campaign against ‘Modernism’ (Catholic liberalism), which casts a cloud of suspicion over many lay-led democratic movements, such as Marc Sangnier’s Le Sillon (The Furrow).
• Nevertheless, Catholic social thought continues to develop. France and Belgium: Personalism and Young Christian Workers. Germany: Centre Party and ‘Social Realists’. America: John A. Ryan, Catholic Worker, Southern Agrarians. Italy: Christian Democrats. England: Catholic Social Guild, Catholic Women’s League and Distributists.
• Similar developments are taking place among the wider Christian community in England, with the Christendom Group, the Guild Socialists and others, culminating in the work of J.H. Oldham, John Macmurray, T.S. Eliot and Archbishop Temple in the 1930s and 40s.
• In the 1920s and 30s, many of the more conservative-minded Catholics are tempted to view Fascism (Mussolini, Franco, Hitler) as a possible alternative to Communism and Capitalism, because it seems to be restoring order, opposing individualism and big business. During the 1930s a process of disillusionment sets in, as Fascism begins to "show its teeth".
• In 1931 Pope Pius XI condemns Socialism and Capitalism in Quadragesimo Anno. This encyclical gives new impetus to social Catholicism (trades unions, family wage, subsidiarity). Fascism and racism are similarly condemned in 1937.
• After the War, Catholic thinkers are instrumental in laying the foundations of the European Community and the German Social Market economy - which, together with the United Nations and NATO, are intended to prevent the possibility of future World Wars.
• The Second Vatican Council (1962-5) redefines the Catholic understanding of the Church’s relationship with the world, especially in Gaudium et Spes. Gives new impetus to Christian democratic movements, including Liberation Theology in Latin America.
• The election of a Polish Pope as John Paul II in 1978 precipitates the collapse of Communism. He issues Centesimus Annus (1991) as the culmination of 100 years of Catholic Social teaching. Following Paul VI (Evangelii Nuntiandi), John Paul II incorporates Catholic Social Teaching within a broader cultural critique (the "culture of life") and pastoral strategy (the "new evangelization").