October 25, 2026
Dear St. Rita Parishioners,
It is indeed urgent that we as Catholics do what is in our power for the sake of the poor and marginalized in society. And just as there is one Spirit but many gifts – the utterance of wisdom or of knowledge, faith, gifts of healing, working of miracles, prophecy, discernment of spirits, speaking in tongues, or their interpretation (cf. 1 Cor 12:8-11) – so, too, there are many parts of the Body of Christ: apostles, prophets, teachers, workers of miracles, healers, helpers, administrators, speakers in tongues (cf. v. 28). It follows, then, that the roles of the members of the Church for the sake of the poor and marginalized are likewise varied. But St. Paul will remind us, too, just after the list of gifts he gives, that the greatest gift is love, the sine qua non (see 1 Cor 12:31-13:13).
It is so essential to emphasize this truth over and over and over again, precisely because the structures of society are not designed according to love. They are designed according to efficiency for acquiring money, power, and comfort. And, even when we see in our structures laws that are truly just and tend towards justice (which we do!), we know that they are often implemented, followed (or not), and judged by men and women who are, well, sinners. All the more reason, then, for Catholics to be involved in the civil life of society, in particular Catholics who know and are committed to the doctrines of Catholic Social Teaching. Catholics have a particular duty to help shape society according to charity. Not only does this reflect the life of Heaven here on earth, i.e. it reflects and even instantiates God’s love for humanity, but it also better enables all involved – whether as lovers, the beloved, or bystanders – to be more open to believing and receiving the saving power of Jesus Christ Himself.
Pope Leo grounds his explication of the basic principles of CST in this Divine Charity, found most fundamentally in “the mystery of the living God, revealed in Jesus Christ, who, as a communion of Persons – Father, Son and Holy Spirit – is love itself in relationship, expressed in the mutual gift of self and in sharing with the world” (MH 48). That Divine Charity translated into the language of CST gives us the principles of “the common good, the universal destination of goods, subsidiarity, solidarity and social justice” (MH 46). But for those principles to make sense, there must be a prior truth, namely that man is somehow capable of living out Divine Charity in his earthly life, an ability that is rooted in the fact that he is made in God’s image and likeness.
We cannot spend enough time pondering and contemplating the grandeur of this reality in our lives. We are capable of Divinity! We contain the splendor of God in our very being! Divinity can be made present within us…and through us! What a blessing and a grace! What a privilege! And what a mission! If we spent just a moment considering the dignity of each person we approach – as we approach them – what a great change would be effected in our words and actions towards them. And what if we considered the dignity that each of us has within ourselves? Would we not be deeply moved to root out all things within us that are contrary to that dignity?
The Church unwaveringly affirms that every human person has equal dignity, precisely because of our creation in God’s image. And for this reason, Pope Leo emphasizes that “Human dignity does not depend on a person’s abilities, wealth or position in life, nor on the right or wrong choices made” (MH 50). He rejects heartily the idea “that every person must earn or justify his own worth, to the point of attributing greater value to those who are more efficient or effective…The value of persons…does not depend on what they achieve or produce” (MH 51). As Pope Benedict reminded us, we have rights based “on man’s very nature and his inalienable dignity as a person created by God” (Message for the World Day of Peace 2007, #13).
Helpfully, Pope Leo goes on to make some distinctions as well, about different kinds of dignity. The fundamental, unchangeable dignity referred to above, the Pope calls “ontological dignity” (MH 52). It is this dignity that is “neither acquired nor earned, nor does it need to be justified” (MH 53). The Pope’s emphasis on this point is given precisely because of the strong temptation to create factions based on other types of dignity. Obviously, not everyone has the same “productive value” in a given human endeavor or company. Nor does everyone have the same “moral value” given the way they live their lives. Nor does everyone have, in the Church, the same role as apostle or prophet or teacher or miracle worker, etc. The Pope’s point, however, is that none of these different types of value or particular roles affect the “ontological dignity” of any one of us. That dignity must absolutely be respected. Not to do so is, simply put, sin.
A very practical consequence of this truth is that ideologies that highlight and exacerbate class distinctions or that reduce men to such distinctions are contrary to human dignity. The obvious historical examples of the Nazi “Aryans vs. Jews” or the socialist/Marxist “proletariat vs. bourgeoisie” remind us that such distinctions are all too possible. We could continue with other examples: Identity politics reduces people to their political party – e.g. “Republican or Democrat” – and effectively says, “You only have dignity if you belong to my party.” The LGBT movement reduces people to their own current understanding of their sexual desires, and there are hundreds (you read that correctly) of different labels which people apply to themselves. These “identities” are misguided attempts to give oneself dignity, which these folks forget they already have ontologically because they were created in God’s image. The moral dignity, which they throw away through sexual sin, can likewise be restored, but only in Christ.
Relatedly, society also focuses heavily on equality between men and women, which sometimes only serves to exacerbate the differences. Therefore, it is necessary to say that equality does not equal sameness. To say that men and women are equal is not to say that men and women are the same. Sexual difference is important, necessary, and good! And, it manifests itself in more ways than just in the body. If those differences are not acknowledged and respected, then neither women nor men will ever be truly acknowledged and respected. Finally, there is also the heightened sensitivity to distinctions of race, which often conflates skin color with culture. Skin color is neutral. Cultures have varying levels of neutral, good, and bad practices, and they can conform more or less perfectly to God’s Truth. That said, race, since it is not universal, is not a good category upon which to rest human dignity. We can’t all be of the same race – except the human race; and, we can’t all have the same culture, unless that culture is Divine Charity.
For this reason, Pope Leo also places a great emphasis on human rights, the practical conclusions (of charity) for society drawn from the fact of our inviolable human dignity. Quoting Pope St. Paul VI, he says, “’it would be vain to proclaim human rights if, at the same time, everything were not done to ensure the duty of respecting them, respect by all, in all places and for all’” (MH 55, quoting the Message to the International Conference on Human Rights, 1968). It is one thing to talk about human dignity and rights; it is another thing to take steps to protect them. While this is true for all levels of society, it is particularly true for you and me individually. If the Lord admonishes us to Charity and St. Paul admonishes us against distinctions (cf. 1 Cor 3), then respect for human dignity and the safeguarding of our human rights begins with the next word you and I say, and the next thing we do.
In Christ,
Fr. Christensen