Catechism: The Seventh Commandment, (second part)
Commentary 58 7th Commandment part 2
Rather than endorsing capitalism or socialism, Catholic social doctrine proposes a moral framework that critiques the excesses of both systems:
Socialism is consistently rejected by the Church for its materialist anthropology, denial of private property, and subordination of the person to the collective. Pope Pius XI declared that “no one can be at the same time a good Catholic and a true socialist” (Quadragesimo Anno 120). Socialism is on the wane since the collapse of communism. Even in China, it is not really implemented.
Capitalism, while not condemned outright, is criticized when it becomes liberal capitalism—a system that prioritizes profit over people, fosters consumerism, and neglects social justice. The result is great inequality a split between the haves and the have nots. Pope John Paul II warned against the “international imperialism of money” and emphasized that capitalism must be judged by whether it serves the dignity of the human person.
G K Chesterton said, “The problem is not that Christianity has been tried and found wanting, but that it has been found difficult and left untried.” This quote, often cited by Peter Maurin of the Catholic Worker movement, reflects Chesterton’s belief that the Church’s social vision—if truly lived—would transform society.
Core Principles of Catholic Social Thought
Human dignity: Every economic system must respect the person as being made in the image and likeness of God. Need for reverence and respect.
Solidarity: We are responsible for one another. In essence, the Church calls for an economy of communion—where markets serve people, not the other way around. People above profit.
Subsidiarity: Decisions should be made at the most local level possible, resisting both state overreach and corporate monopolies. That should apply also in the Church by means of synodality.
Preferential option for the poor: Economic structures must prioritize the needs of the vulnerable. Notion of systemic injustice, structures that oppress people. The Society of St Vincent de Paul (SVP) in Ireland actively highlights systemic injustice and oppression through advocacy on housing, education, income adequacy, and energy poverty—calling for structural reforms to address the root causes of deprivation. While SVP is widely known for its charitable outreach, it also plays a vital role in advocating for justice. Drawing from its Vincentian ethos, the Society seeks not only to alleviate immediate suffering but to challenge the systems that perpetuate it. The Church supports the right of workers to strike in order to get just treatment.
Several Church Fathers taught that on the Last Day, the poor will be our judges—not because they possess judicial authority, but because our treatment of them reveals our true relationship to Christ. Their suffering becomes the mirror in which our charity, justice, and humility are measured. For example, St John Chrysostom (4th century) said, “If you do not recognize Christ in the beggar at the church door, you will not find Him in the chalice.” Chrysostom taught that the poor are icons of Christ. He warned that the rich will be judged by how they used their wealth—whether they fed the hungry or ignored them.
In 1 Tim 6:17-18 St Paul echoed this sentiment when he said: “As for those who in the present age who are rich, command them not to be haughty, or to set their hopes on the uncertainty of riches, but rather on God who richly provides us with everything for our enjoyment. They are to do good, to be rich in good works, generous, and ready to share.” Prov 22:9 rightly declares that: “Those who are generous are blessed, for they share their bread with the poor.” In the gospels, Jesus makes it clear why this is so: 'Truly I tell you, just as you did not do it to one of the least of these, you did not do it to me' (Mt 25:45).
