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PRINCETON, NJ -- At a time when Americans' ratings of the country and of the nation's economy are near record lows, the percentage of U.S. workers feeling "completely satisfied" with their jobs -- now 48% -- is at the high end of the range seen in the past eight years.

Aspects of their jobs that large majorities of workers feel could be better include on-the-job stress (only 27% are completely satisfied), pay (28%), company-sponsored retirement plans (34%), chances for promotion (35%), and health insurance benefits (40%).

Worker satisfaction is refreshingly positive to see amid otherwise gloomy public attitudes about the country. To some extent, this may reflect a heightened appreciation on the part of some workers for having a job at a time when they realize good jobs are hard to come by, and when being out of work is no picnic. (It also reflects the basic reality that dissatisfied workers -- like unhappy spouses -- don't stay put for long, so the percentage of workers who are dissatisfied should never be overly high.)

Catholic Social Teaching touches upon many different aspects of life, from the family to international development, how we think of those who are homeless to how we care for the environment, and from how we shop and consume to the rights of workers and the dignity of work. All the different areas that Catholic Social Teaching touches upon have developed from practical reflection on the realities of modern life in the light of the principles and themes of Catholic Social Teaching.

Themes of Catholic Social Teaching

Fifty years after the beginning of the Second Vatican Council, which helped to strengthen the Church’s mission in the world, it is heartening to realize that Christians, as the People of God in fellowship with him and sojourning among mankind, are committed within history to sharing humanity’s joys and hopes, grief and anguish, [1] as they proclaim the salvation of Christ and promote peace for all. In effect, our times, marked by globalization with its positive and negative aspects, as well as the continuation of violent conflicts and threats of war, demand a new, shared commitment in pursuit of the common good and the development of all men, and of the whole man. It is alarming to see hotbeds of tension and conflict caused by growing instances of inequality between rich and poor, by the prevalence of a selfish and individualistic mindset which also finds expression in an unregulated financial capitalism. In addition to the varied forms of terrorism and international crime, peace is also endangered by those forms of fundamentalism and fanaticism which distort the true nature of religion, which is called to foster fellowship and reconciliation among people. All the same, the many different efforts at peacemaking which abound in our world testify to mankind’s innate vocation to peace. In every person the desire for peace is an essential aspiration which coincides in a certain way with the desire for a full, happy and successful human life. In other words, the desire for peace corresponds to a fundamental moral principle, namely, the duty and right to an integral social and communitarian development, which is part of God’s plan for mankind. Man is made for the peace which is God’s gift. All of this led me to draw inspiration for this Message from the words of Jesus Christ: “Blessed are the peacemakers, for they will be called children of God” (Mt 5:9).

To become authentic peacemakers, it is fundamental to keep in mind our transcendent dimension and to enter into constant dialogue with God, the Father of mercy, whereby we implore the redemption achieved for us by his only-begotten Son. In this way mankind can overcome that progressive dimming and rejection of peace which is sin in all its forms: selfishness and violence, greed and the will to power and dominion, intolerance, hatred and unjust structures. The attainment of peace depends above all on recognizing that we are, in God, one human family. This family is structured, as the Encyclical Pacem in Terris taught, by interpersonal relations and institutions supported and animated by a communitarian “we”, which entails an internal and external moral order in which, in accordance with truth and justice, reciprocal rights and mutual duties are sincerely recognized. Peace is an order enlivened and integrated by love, in such a way that we feel the needs of others as our own, share our goods with others and work throughout the world for greater communion in spiritual values. It is an order achieved in freedom, that is, in a way consistent with the dignity of persons who, by their very nature as rational beings, take responsibility for their own actions.[3]

No one should ignore or underestimate the decisive role of the family, which is the basic cell of society from the demographic, ethical, pedagogical, economic and political standpoints. The family has a natural vocation to promote life: it accompanies individuals as they mature and it encourages mutual growth and enrichment through caring and sharing. The Christian family in particular serves as a seedbed for personal maturation according to the standards of divine love. The family is one of the indispensable social subjects for the achievement of a culture of peace. The rights of parents and their primary role in the education of their children in the area of morality and religion must be safeguarded. It is in the family that peacemakers, tomorrow’s promoters of a culture of life and love, are born and nurtured.[6]