The Social Doctrine of the Church

In this episode of The Social Doctrine of the Church, Dr. Robert Fastiggi and Michael Vacca interview Dr. Edward Smith on End-of-Life Issues.What are the main end- of-life issues today and how are they related to Catholic social doctrine?Is there a difference between euthanasia and physician assisted suicide?Why does the Catholic Church oppose euthanasia and physician assisted suicide?What is the difference between withholding extraordinary means of life support and withholding ordinary means of life support such as food and water (hydration and nutrition)? How does this distinction help us understand why John Paul II (in 2004) and the Congregation for the Doctrine of the Faith (in 2007) maintained that there is an obligation to provide hydration and nutrition to patients in the so-called “persistent vegetative state” (PVS) even by artificial means. https://www.vatican.va/roman_curia/congregations/cfaith/documents/rc_con_cfaith_doc_20070801_risposte-usa_en.html Are there any situations in which this obligation ceases?Why do you believe there is support for euthanasia and physician assisted suicide in some countries and states?In what countries and states are euthanasia and physician assisted suicide legal?How can legal euthanasia and physician assisted suicide affect the medical care received by vulnerable patients?What are the legal issues Catholics need to know regarding living wills and other legal arrangements?

In this episode of The Social Doctrine of the Church, Dr. Robert Fastiggi and Michael Vacca interview Fr. Peter Ryan, SJ, on Catholic Social Teaching and Gender Ideology.QuestionsWhat is meant by gender ideology?How does gender ideology relate to Catholic social doctrine?What are the factors that have contributed to the spread of gender ideology?What is meant by gender dysphoria? Is it a psychiatric disorder or something caused by concupiscence or sin?How does gender ideology violate the natural law?How does gender ideology violate a sound biblical and Christian anthropology?Are there certain philosophical errors such as dualism behind gender ideology?What are the risks and dangers involved with procedures to transition to the opposite sex?Are there people who regret their efforts to transition to the opposite sex?How should the Church respond pastorally to those affected by gender ideology (e.g. those who have tried to transition to the opposite sex, family members, friends, educators, etc.)?What Church documents or resources would you recommend for Catholics who wish to know more about the challenge of gender ideology?

In this episode of The Social Doctrine of the Church, Dr. Robert Fastiggi and Michael Vacca interview Andrew Likoudis on his edited volume Faith in Crisis: Critical Dialogues in Catholic Traditionalism, Church Authority, and Reform.Faith in Crisis equips Catholics to navigate today’s fiercest ecclesial debates. With a foreword by philosopher-statesman Rocco Buttiglione, the volume unfolds in three sections:Traditionalism — exposes the roots of fundamentalist rigor, private-revelation subcultures, and reactionary dissent. Church Authority — outlines papal primacy, collegiality, and the distinction between the ordinary and extraordinary Magisterium—showing how trust erodes and how to rebuild it.Reform — revisits Vatican II and the postconciliar reforms, synodality, ecumenism, and interreligious dialogue, showing that legitimate change is always a reform in continuity.Amid a polarized media atmosphere and doctrinal fog, these essays offer the clarity and pastoral realism Catholics need to remain anchored in a Faith ever ancient, ever new.https://enroutebooksandmedia.com/faithincrisis/ Questions asked:Your recently edited a book entitled Faith in Crisis: Critical Dialogues in Catholic Traditionalism, Church Authority & Reform, published by En Route Books & Media. Can you tell us why you edited this book and how it touches on Catholic social doctrine?One of the chapters in this book is entitled “Catholic Clickbait: Digital Media & Outrage Culture in the Church.” You are the author of this chapter (as well as 2 others). You begin this chapter by noting several guidelines provided by the Catholic Church on the proper use of social media. What are these guidelines and where can they be found?How has the online culture of the Internet affected the Catholic culture of social communication in ways that are positive and negative?In your chapter you discuss the guidance of the Church on disagreement and dialogue. What are the guidelines offered by the Church in this regard?In what ways do you see these guidelines being violated by online Catholic discourse today?In your chapter you mention the abuses of detraction and calumny. How are we to understand these terms? What would be some examples of calumny and detraction in Catholic online postings in recent years?How are we to distinguish responsible requests for clarification regarding certain magisterial documents from open dissent or hostility? What guidance can you offer?

In this episode of The Social Doctrine of the Church, Michael Vacca and Robert Fastiggi interview Daniel Gallagher on Fratelli Tutti.How does Pope Francis’s 2020 encyclical, Fratelli Tutti, align itself with social encyclicals of prior popes and how is it unique?Why do you think Pope Francis issued this encyclical?In chapter one, Pope Francis speaks of “dark clouds over the world.” What are these dark clouds and what does Pope Francis offer by way of hope?In chapter two, Pope Francis reflects on the Parable of the Good Samaritan. What does he believe this parable teaches us today?In chapter three, no. 120, Pope Francis generated some controversy with this passage: For my part, I would observe that “the Christian tradition has never recognized the right to private property as absolute or inviolable, and has stressed the social purpose of all forms of private property”. The principle of the common use of created goods is the “first principle of the whole ethical and social order” it is a natural and inherent right that takes priority over others. The word “inviolable” is actually “untouchable” in the Italian, Spanish, and French texts of the encyclical (intoccabile, intocable, intouchable), but it’s not clear whether this is that significant. Some critics, though, claim that Pope Francis is contradicting prior Catholic teaching on the inviolability of private property. Others, though, point to no. 47 of Leo XIII’s 1891 encyclical, Rerum Novarum, which recognizes the right of the State to control the use of private property “in the interests of the public good alone, but by no means to absorb it altogether” (no. 47). What are your thoughts on the controversy generated by Frattelli Tutti, no. 120?In Fratelli Tutti, Pope Francis offers some thoughts on war and the death penalty. Why have his positions on war and the death penalty generated so much controversy?You published an article criticizing Fratelli Tutti for not being sufficiently Christocentric? What did you mean by this criticism and how does it relate to how Pope Francis describes the encounter of St. Francis of Assisi with The Egyptian Sultan, Malec-el-Kamal?Pope Francis ends Fratelli Tutti with an ecumenical Christian prayer. Does this not show a Christian inspiration to the encyclical? 9. How would summarize the strengths and weaknesses of the encyclical?

In this episode of The Social Doctrine of the Church, Robert Fastiggi interviews Riccardo Cascioli on stewardship of the environment.The Catechism of the Catholic Church (1997), nos. 2415–2418 speaks of respect for the integrity of creation? What does this mean?The Compendium of the Social Doctrine of the Church (2005) devotes a whole chapter on “Safeguarding the Environment.” Do you believe safeguarding the environment is a legitimate concern for Catholic social doctrine?In 2015, Pope Francis published his encyclical, Laudato Si’, on care for our common home. In 2023, he issued his apostolic exhortation, Laudate Deum on the climate crisis. What do you believe are the strengths and weaknesses of these documents?In his message to the bishops of the Amazon on August 18, 2025, Pope Leo XIV spoke of the need to be “diligent stewards” of natural goods, but he also warned about not being “a slave or worshiper of nature.” Why do you believe he felt the need to issue this warning?On November 7, 2025, Pope Leo XIV sent a message to the participants of the 30th session of the UN Convention on Climate Change (COP30) meeting in Bélem, Brazil. What are your thoughts about Pope Leo’s message?Are there any other concerns about Catholic social doctrine and the environment that you would like to share?

In this episode of "The Social Doctrine of the Church," Michael Vacca and Robert Fastiggi interview Diego Passadore on Catholic Social Doctrine from a Latin American perspective.How did Vatican II develop Catholic social doctrine? Was there some kind of pact made by some bishops at the council?What do you think is the Latin American perspective on Catholic social doctrine?What is your perspective on liberation theology?Do you think Pope Leo's Delixi Te reflects a Latin American perspective?How does the Virgin Mary relate to Catholic social doctrine? The English translations of the 4 Episcopal Latin America Conferences mentioned in the interview:Medellín https://archive.org/details/churchinpresentd0000unse/mode/2upPuebla https://archive.org/details/isbn_9780883443996/mode/2upSanto Domingo https://archive.org/details/newevangelizatio0000conf/mode/2upAparecida https://www.celam.org/aparecida/Ingles.pdf

In this episode of The Social Doctrine of the Church, Michael Vacca and Robert Fastiggi interview Msgr. Piotr Mazurkiewicz on Catholic Doctrine, Solidarity, and the International Community (October 31, 2025)According to Catholic social doctrine, what is meant by the State?What are some dangerous visions of the State (e.g. totalitarian visions, etc.)?How should the State promote the common good?How does subsidiarity factor into the promotion of the common good?What are human rights and how should the State promote human rights?How does Catholic social doctrine try to balance the notion of the international community with State sovereignty? Do you believe institutions like the United Nations respect State sovereignty?You have written a book on migration? How are some views of migration threatening State sovereignty today? What do you think is the proper Catholic perspective on migration in the world today?For more, see Msgr. Mazurkiewicz's book Two Towers and a Minaret: Migration from a Catholic Perspective. Mass migration is a serious challenge in both America and Europe. Hence the question of the ethical limits of hospitality. The answer must consider not only the needs of migrants, but also the ability of the host country to integrate migrants. This depends not only on the size of the migration, but also on its homogeneity. For example, a peculiarity of the current migration to Europe is the strong dominance of Muslims, which is changing its religious demographics and, consequently, European culture.Two Towers and a Minaret: Migration from a Catholic Perspective by Fr. Piotr Mazurkiewicz | En Route Books and Media

In this episode of The Social Doctrine of the Church, Michael Vacca and Robert Fastiggi talk with Theresa Notare, Assistant Director, NFP Program Secretariat of Laity, Marriage, Family Life and Youth I United States Conference of Catholic Bishops.How do questions of human fertility relate to the social doctrine of the Catholic Church? Some people might be surprised to learn that the Compendium of the Social Doctrine of the Church (2005) touches on questions of human procreation in nos. 230–235.What are the basic teachings of the Catholic Church on marriage, procreation, and the regulation of births? What are the sources for these teachings?Why was there significant opposition to St. Paul VI’s 1968 encyclical, Humanae Vitae? Was the resistance due to the “sexual revolution” underway at that time or were there other factors? Do you think some bishops and theologians contributed to this resistance?How did St. John Paul II help to explain the wisdom of the Church’s teachings on procreation and marital love?What is natural family planning and how does it differ from contraception?Why do you think many Catholics are not familiar with natural family planning?How does natural family planning contribute to marital intimacy, communication, and love? 8. In your years working with the USCCB on questions of fertility what have been your greatest challenges and greatest blessings?

In this episode of Catholic Social Teaching, Robert Fastiggi and Michael Vacca interview Neal Flesher on his book Modern Chains: The Invisible Shackles of Economic Slavery.Modern Chains examines a truth we have been conditioned to ignore: our financial system functions as a silent mechanism of enslavement. Drawing on centuries of history, philosophy, and moral reasoning, author Neal Flesher reveals how our fiat monetary order corrodes human dignity and fractures communities.This book delivers a powerful appeal to moral clarity. By exposing the architecture of fractional reserve banking, revealing the invalid logic of debt-based money, demolishing the justifications for “acceptable” inflation, and unveiling the soul-siphoning nature of usury, Flesher maps out the moral imperative to resist with logical rigor and resounding rhetorical force.Yet Modern Chains does not dwell in gloom. It presents practical tools for liberation in the form of a revolutionary monetary alternative: one requiring no trust in political promises or corporate benevolence. If you have ever sensed something deeply wrong beneath everyday economic life, this book’s philosophical depth and practical guidance may be your key to shaking off those invisible chains.Modern Chains: The Invisible Shackles of Economic Slavery by Neal Flesher | En Route Books and Media

In this episode The Social Doctrine of the Church, Michael Vacca and Robert Fastiggi  interview Iain Benson on subsidiarity (October 9, 2025)

In this episode of Social Doctrine of the Church, Michael Vacca and Robert Fastiggi interview John Hittinger on Human Rights, Freedom, and the State in the Magisterium of St. John Paul II.In light of Dr. Hittinger's expertise as the former director of St. John Paul II Studies at the University of St. Thomas in Houston:How did John Paul II's experiences of the totalitarian regimes of the Nazis and the Soviet Communists influence his understanding of human rights?According to the Catholic Church and John Paul II, what are the foundations of human rights?What is the Catholic Church's understanding of religious freedom and how is this freedom rooted in the teaching of Vatican II?John Paul II said that human beings must have the freedom to seek the truth. Could you explain what this means?What was John Paul II's view of the freedom of conscience?Does the state have authority over the conscience of people?What is the responsibility of Catholic citizens towards civil law? Are there cases in which Catholics are required to resist unjust laws? Could you give some examples?

In this episode of Social Doctrine of the Church, Michael Vacca and Robert Fastiggi talk with John Klink about Catholic Social Doctrine and Migration and National Integrity.These social encyclicals were all released by different popes to address major social issues during their time. Starting in the 19th century, popes began to use their encyclicals to address hot-button social issues of their time. Each pope addressed a different issue, but built upon the legacy that the previous pontiffs created.Rerum NovarumOn May 15, 1891, Leo XIII wrote Rerum Novarum, deploring the inhumane working conditions of the working class.Quadragesimo AnnoPius XI, 40 years later on May 15, 1931, reiterated the principal points of his predecessor in his encyclical entitled  Quadragesimo Anno . He continued to develop the Church's stance in regards to workers as well as commenting on the social order.Mater et MagistraOn May 15, 1961, St. John XXIII wrote Mater et Magistra on social progress. He built upon his predecessors work and continued to dwell upon the rights of individuals and their relationship with the state.Pacem in TerrisOn April 11, 1963, St. John XXIII wrote  Pacem in Terris , which further explored the rights of individuals in society.Populorum ProgressioSt. Paul VI wrote  Populorum Progressio on March 26, 1967, to comment on the development of peoples." He again built upon the foundation of prior encyclicals and reiterated the Church's response to society's pressing issues.Laborem ExercensSt. John Paul II wrote  Laborem Exercens  on September 14, 1981 to reinforce the Church's  teaching about workers' rights and solidarity. It was to be published on May 15, but was delayed due to the assassination attempt on his life on May 13, 1981.Centesimus AnnusOn May 1, 1991, St. John Paul II wrote,  Centesimus Annus  to further cement the principles in Rerum Novarum and to apply it to the current time.Caritas in VeritatePope Benedict XVI released Caritas in Veritate on June 29, 2009, focusing on the concept of charity and how it should effect every corner of society.Laudato Si'In the beginning of his pontificate, Pope Francis wrote  Laudato Si'  on May 24, 2015 to address the many social problems caused by poor stewardship of creation.Fratelli TuttiPope Francis wrote his encyclical,  Fratelli Tutti, on October 3, 2020, and sought to apply the many principles of his predecessors to the current world, which at the time was in the midst of a pandemic.

In this episode of Social Doctrine of the Church, Michael Vacca talks with Jane Adolphe and Robert Fastiggi about Catholic Social Doctrine and Issues of Equality and Non-discrimination.These social encyclicals were all released by different popes to address major social issues during their time. Starting in the 19th century, popes began to use their encyclicals to address hot-button social issues of their time. Each pope addressed a different issue, but built upon the legacy that the previous pontiffs created.Rerum NovarumOn May 15, 1891, Leo XIII wrote Rerum Novarum, deploring the inhumane working conditions of the working class.Quadragesimo AnnoPius XI, 40 years later on May 15, 1931, reiterated the principal points of his predecessor in his encyclical entitled  Quadragesimo Anno . He continued to develop the Church's stance in regards to workers as well as commenting on the social order.Mater et MagistraOn May 15, 1961, St. John XXIII wrote Mater et Magistra on social progress. He built upon his predecessors work and continued to dwell upon the rights of individuals and their relationship with the state.Pacem in TerrisOn April 11, 1963, St. John XXIII wrote  Pacem in Terris , which further explored the rights of individuals in society.Populorum ProgressioSt. Paul VI wrote  Populorum Progressio  on March 26, 1967, to comment on the development of peoples." He again built upon the foundation of prior encyclicals and reiterated the Church's response to society's pressing issues.Laborem ExercensSt. John Paul II wrote  Laborem Exercens  on September 14, 1981 to reinforce the Church's teaching about workers' rights and solidarity. It was to be published on May 15, but was delayed due to the assassination attempt on his life on May 13, 1981.Centesimus AnnusOn May 1, 1991, St. John Paul II wrote,  Centesimus Annus  to further cement the principlesin Rerum Novarum and to apply it to the current time.Caritas in VeritatePope Benedict XVI released Caritas in Veritate on June 29, 2009, focusing on the concept of charity and how it should effect every corner of society.Laudato Si'In the beginning of his pontificate, Pope Francis wrote  Laudato Si'  on May 24, 2015 to address the many social problems caused by poor stewardship of creation.Fratelli TuttiPope Francis wrote his encyclical,  Fratelli Tutti , on October 3, 2020, and sought to apply the many principles of his predecessors to the current world, which at the time was in the midst of a pandemic.

In this episode of Social Doctrine of the Church, Robert Fastiggi and Michael Vacca talk with Fr. Paul Sullins about Human Dignity and the Threat of Gender Ideology.Could you please tell us a little about yourself?What is meant by gender ideology or gender theory?The topic of “gender identity” is briefly touched on in no. 224 of the 2005 Compendium of the Social Doctrine of the Church. How has the problem of “gender ideology” increased in the 20 years since the publication of the Compendium?One major theme of Catholic social doctrine is human dignity. How does gender ideology threaten human dignity?What has the Catholic Church taught on gender ideology? Has the Church’s position been adequately expressed in documents such as the 2024 declaration, Dignitas Infinita, of the Dicastery for the Doctrine of the Faith? What more needs to be done or said? Some people argue that the Church should accept sex-change operations because of the increased risk of suicide for those who are denied sex-transition procedures? What is your perspective as a sociologist?What do you believe is a proper pastoral approach to those suffering from sexual identity confusion?What do you believe is a proper pastoral approach to those who have underdone sex-change operations? What further research still needs to be done regarding sexual transitioning?How are the Church's teachings on marriage, contraception, abortion, homosexuality and gender identity related? Sociologically, how are sexual orientation confusion and gender identity confusion related to the decline of marriage?What do the Incarnation and the Eucharist suggest to us about gender identity?Are there any heresies implicit in gender ideology? For example, some point to gender ideology as a type of Gnosticism or dualism between body and soul.

Catholic Social Doctrine and the Role of Conscience: Interview with Michael Vacca, Esq by Robert Fastiggi

In this episode of The Social Doctrine of the Church, co-hosts Michael Vacca and Robert Fastiggi interview Daniel Gallagher on the development of Catholic Social Doctrine since Pope Leo XIII.Many people regard Leo XIII’s 1891 encyclical, Rerum Novarum, as the first of the major social encyclicals. What were some of the key teachings of this encyclical?Pius XI wrote his 1931 encyclical, Quadragesimo Anno, 40 years after Rerum Novarum. How did he help to develop Catholic social doctrine in this encyclical? How did St. John XXIII help to develop Catholic social doctrine in his encyclicals, Mater et Magistra (1961) and Pacem in Terris (1963)?What contributions did Vatican II make to Catholic social doctrine?What do you think are the contributions to Catholic social doctrine found in St. Paul VI’s 1967 encyclical, Populorum Progressio? What do you think are the contributions of St. John Paul II to Catholic social doctrine found in his encyclicals, Laborem Exercens (1981), Sollicitudo Rei Socialis (1987), and Centesimus Annus (1991)?What do you think are the contributions to Catholic social doctrine found in Benedict XVI’s 2009 encyclical, Caritas in Veritate?What do you think are the contributions of Pope Francis to Catholic social doctrine found in his encyclicals, Laudato Si' (2015) and Fratelli Tutti (2020)?Are the Catechism of the Catholic Church (1992/1997) and The Compendium of the Social Doctrine of the Church (2005) good sources for Catholics who wish to understand the key principles and applications of Catholic social doctrine?Why is it important for Catholics to know Catholic social doctrine?

Podcast 1 (July 15, 2025):What is meant by the social doctrine of the Catholic Church?Many claim that Catholic social doctrine only began with Pope Leo XIII's 1891 encyclical, Rerum Novarum. Is this accurate? Are there not biblical and Patristic roots to Catholic social doctrine?What do you believe are the key principles of Catholic social doctrine? What do you focus on when you teach courses on Catholic social doctrine at the Catholic University of America? How does the social doctrine of the Church relate to issues of war and peace?Some Catholics believe the Church should stick to spiritual matters and not enter into discussions on social matters (e.g. on the environment, immigration, economics, etc.). How would you respond to such Catholics?Is there a hierarchy in Catholic social doctrine? Some people are concerned that the "seamless garment" approach puts all social issues at the same level. How would you respond to these people?Why is it important for Catholics to know about the social doctrine of the Church?Interview conducted by Michael Vacca and Robert Fastiggi of Prof. Joseph Capizzi, Dean of the School of Theology and Religious Studies of the Catholic University of America: https://trs.catholic.edu/faculty- and-research/faculty-profiles/capizzi-joseph/index.html