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The Common Good

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The common good is comprised of “the sum total of social conditions which allow people, either as groups or as individuals, to reach their fulfilment more fully and more easily”.viii

Human dignity is respected and the common good is fostered only if human rights are protected and basic responsibilities are met. Every human being has a right to life, a right to religious freedom, and a right to access to those things required for human decency— food and shelter, education and employment, health care and housing. Corresponding to these rights are duties and responsibilities— to ourselves, to our families, and to the larger society.

The economy must serve people, not the other way around. An economic system must serve the dignity of the human person and the common good by respecting the dignity of work and protecting the rights of workers. Economic justice calls for decent work at fair, living wages, a broad and fair legalization program with a path to citizenship for immigrant workers, and the opportunity for all people to work together for the common good through their work, ownership, enterprise, investment, participation in unions, and other forms of economic activity. Workers also have responsibilities—to provide a fair day’s work for a fair day’s pay, to treat employers and co-workers with respect, and to carry out their work in ways that contribute to the common good. Workers, employers, and unions should not only advance their own interests but also work together to advance economic justice and the well-being of all.

We have a duty to care for God’s creation, which Pope Francis refers to in Laudato Si’ as “our common home.” (ix) We all are called to be careful stewards of God’s creation and to ensure a safe and hospitable environment for vulnerable human beings now and in the future. Pope Francis, consistent with St. John Paul II and Pope Benedict XVI (World Day of Peace messages in 1990 and 2010), has lifted up pollution, climate change, lack of access to clean water, and the loss of biodiversity as particular challenges. Pope Francis speaks of an “ecological debt” (no. 51) owed by wealthier nations to developing nations. And he calls all of us to an “ecological conversion” (no. 219), by which “the effects of [our] encounter with Jesus Christ become evident in [our] relationship with the world around [us]”.(x) Indeed, this concern with “natural ecology” is an indispensable part of the broader “human ecology,” which encompasses not only material, but moral and social dimensions as well.


viii Compendium of the Social Doctrine of the Church, no. 164 

x Laudato Si’, nos. 219 and 217

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