There is one major area of Catholic social doctrine concern, that is consistently overlooked in all the liberal v.conservative American arguments. The proper nature and responsibility of the “Political Community”. The Compendium of the Social Doctrine of the Church lays out a comprehensive set of teachings and a blueprint for such interests. I am going to start the process of slowly offering the official Compendium quotations- not just proof-texting a sentence here or there. I believe that a real and profound commitment to these teachings will leave both liberals and conservatives something to seriously consider, and may help to form a unique Catholic worldview, which is something mainstream American politics so desperately needs right now.
This quote is from the opening paragraph of Chapter 8 in the Compendium- it looks way back to the Old Testament origins of a godly grasp of what the role of the political community should be. I find the final two sentence dealing with the king’s responsibility for being “the defender of the weak and the guarantor of justice” ( and the denunciations of the prophets), to be the most convicting. The structure of political monarchies has given way to representative governance, so we are in a sense now in the king’s throne- so we have some level of personal responsibility for these inherent political responsibilities. If the king was solely on the hook in the distant past, then we are now in no small part now on the hook for societal injustices. These ideas will be fleshed out much more as we work through the chapter on the Political Community. From Paragraph 377:
a. God’s dominion
377. At the beginning of its history, the people of Israel are unlike other peoples in that they have no king, for they recognize the dominion of Yahweh alone. It is God who intervenes on Israel’s behalf through charismatic individuals, as recorded in the Book of Judges. The people approach the last of these individuals, Samuel, prophet and judge, to ask for a king (cf. 1 Sam 8:5; 10:18-19). Samuel warns the Israelites about the consequences of a despotic exercise of kingship (cf. 1 Sam 8:11-18). However, the authority of the king can also be experienced as a gift of Yahweh who comes to the assistance of his people (cf. 1 Sam 9:16). In the end, Saul is anointed king (cf. 1 Sam 10:1-2). These events show the tension that brought Israel to understand kingship in a different way than it was understood by neighbouring peoples. The king, chosen by Yahweh (cf. Dt 17:15; 1 Sam 9:16) and consecrated by him (cf. 1 Sam 16:12-13), is seen as God’s son (cf. Ps 2:7) and is to make God’s dominion and plan of salvation visible (cf. Ps 72). The king, then, is to be the defender of the weak and the guarantor of justice for the people. The denunciations of the prophets focus precisely on the kings’ failure to fulfil these functions (cf. 1 Kg 21; Is 10:1-4; Am 2:6-8, 8:4-8; Mic 3:1-4).