A New Leo for a New Age: Revisiting Rerum Novarum in 2025 - Its All About Love: Growing Intimacy with Jesus

Intro

With the election of Pope Leo XIV, who chose his name in homage to Pope Leo XIII—the author of the landmark encyclical Rerum Novarum—the Church is invited once again to renew its commitment to justice, dignity, and the rights of labor in an age of profound economic and social change. First issued in 1891, Rerum Novarum laid the groundwork for Catholic social teaching by confronting the inequities of the industrial era. Today, we face new forms of injustice: digital exploitation, housing crises, global labor inequities, and ecological breakdown.

This article offers a reimagined study guide to Rerum Novarum, updated for the challenges of our modern world. Drawing from both the original encyclical and the Compendium of the Social Doctrine of the Church, it equips small groups and communities to reflect on the enduring wisdom of the Church—and to discern how that wisdom can guide us in building a more just and compassionate society today.

Rerum Novarum for the 21st Century: Catholic Social Teaching in the Face of 2025’s Societal Challenges

1. Introduction: The Unchanging Quest for Justice in a Transformed World

Over 130 years ago, Pope Leo XIII, in his seminal encyclical Rerum Novarum, addressed the “momentous gravity of the state of things now obtaining,” which filled “every mind with painful apprehension”.¹ He observed a “spirit of revolutionary change” ² driven by new industrial pursuits, scientific discoveries, and fundamentally altered relations between masters and workmen. The year 2023, while vastly different in its technological and social fabric, witnesses a comparable gravity. The World Economic Forum (WEF) themed its 2023 meeting “cooperation in a fragmented world,” acknowledging profound shifts in global political, economic, and social relationships, particularly in the wake of the COVID-19 pandemic.³ The WEF’s Global Risks Report 2023 further painted a sobering picture of a “low-growth, low-investment and low-cooperation era,” identifying critical risks such as energy and food supply crises, a persistent cost-of-living crisis, rising inflation, and deepening societal polarization.⁴ These contemporary “elements of the conflict” ¹ mirror the “painful apprehension” of 1891, now fueled by anxieties over pervasive economic instability, the precarious future of work in an age of artificial intelligence, the insidious spread of misinformation, and the escalating impacts of climate change.⁵

The “revolutionary change” Pope Leo XIII identified, primarily rooted in industrialization and novel scientific applications ¹, finds its contemporary parallel in a multi-faceted transformation. Today’s shifts are driven by the pervasive influence of digital technologies, including artificial intelligence and the burgeoning gig economy, the complex dynamics of globalization ⁸, and the overarching ecological crisis that threatens the very foundations of our common home.⁷ The “momentous gravity” is thus not confined to the economic sphere, as was the primary focus in 1891, but extends to the informational realm, with the proliferation of misinformation and the deepening of societal polarization ⁹, and carries an existential weight due to the climate emergency. This expanded scope of transformation necessitates a correspondingly multifaceted response from the Church, one that addresses not only material poverty but also what might be termed “informational poverty” and ecological vulnerability.

Amidst these evolving challenges, the Catholic Church’s commitment to addressing social questions remains steadfast. The Compendium of the Social Doctrine of the Church (CSDC) affirms that the Church’s mission involves “proclaiming the Gospel and make it present in the complex network of social relations”.⁸ This engagement is not a peripheral activity but is integral to her evangelizing ministry.⁸ The Church offers her social doctrine as “an instrument of evangelization because it places the human person and society in relationship with the light of the Gospel,” aiming to foster an “integral and solidary humanism”.⁸ Indeed, the Church cannot remain indifferent to social matters, given “the public relevance of the Gospel and faith, and the corrupting effects of injustice”.⁸

The apprehension noted in Rerum Novarum regarding the difficulty of defining “relative rights and mutual duties” and the danger posed by “crafty agitators” intent on perverting judgment ¹ resonates profoundly in 2025. The contemporary landscape, characterized by “fake news campaigns and hate speech, aggravating polarization” ⁹ and a persistent “crisis of insecurity faced by workers”, underscores the enduring human need for truth, justice, and security. As the sources of societal threats evolve, the Church’s role in providing stable moral principles—”principles for reflection, criteria for judgment, and directives for action” ⁸—becomes ever more critical in a world undergoing rapid and often disorienting change. This report seeks to re-examine the timeless wisdom of Rerum Novarum and the CSDC, applying their principles to the pressing societal challenges of 2025, demonstrating their continued relevance in the unchanging quest for a just and humane world.

2. The “New Things” of 2025: Contemporary Challenges to Human Dignity and the Common Good

To bridge the more than 130 years separating Rerum Novarum from the contemporary context, it is instructive to compare the “social question” of 1891 with the multifaceted challenges of 2023. While the manifestations of societal problems have evolved dramatically with technological and social shifts, the underlying ethical concerns regarding justice, dignity, and the common good remain strikingly consistent, underscoring the enduring relevance of Catholic Social Teaching’s foundational principles.

Table 1: The Social Question: Rerum Novarum (1891) vs. Contemporary Challenges (2025)

Key Concerns in Rerum Novarum	Manifestation in 1891 (Examples from RN)	Analogous Concerns in 2023	Manifestation in 2025 (Examples from Research)
Poverty of the masses & Destitution of workers	“utter poverty of the masses” ¹, “misery and wretchedness unjustly pressing upon the majority of the working class” ¹	Wealth Inequality & Cost-of-Living Crisis	Top 1% wages up 181.7% since 1979 vs. 43.7% for bottom 90% ¹¹; “Cost-of-living crisis” as top global risk.⁴
Exploitation of workers by greedy employers	“yoke little better than that of slavery itself” ¹, workers treated as “bondsmen” ¹	Precarious Work & the Gig Economy	Gig worker insecurity: limited job security, non-guaranteed pay, lack of legal protections.
Decline of public morality & influence of “crafty agitators”	“prevailing moral degeneracy” ¹, agitators “pervert men’s judgments and to stir up the people to revolt” ¹	Misinformation, Societal Polarization & Erosion of Truth	“Infodemic”; digital spaces as fertile ground for “fake news campaigns and hate speech, aggravating polarization” ⁹; partisans more likely to believe biased information.¹²
Concentration of wealth and trade in the hands of a few	“enormous fortunes of some few individuals” ¹, “hiring of labor and the conduct of trade are concentrated in the hands of comparatively few” ¹	Dominance of Tech Giants & Financialization	Concentration of wealth in tech sector; top 1% earned 12.4% of all wages in 2023 ¹¹; concerns about “super-development” benefiting few.
Impact of new technologies & industrial pursuits on labor relations	“vast expansion of industrial pursuits and the marvellous discoveries of science; in the changed relations between masters and workmen” ¹	AI, Automation & the Future of Work	AI transforming labor markets ¹³; fears of job displacement, depersonalization, algorithmic bias; Pope Francis’s call for AI to serve human solidarity.
Helplessness of workers, lack of protective associations	“working men have been surrendered, isolated and helpless, to the hardheartedness of employers and the greed of unchecked competition” ¹	Weakening of Worker Protections & New Forms of Labor Organization	Gig workers often lack traditional employment protections ¹³; need for “new forms of solidarity” ¹⁵ and ensuring “no worker without rights”.
Environmental concerns (less explicit but implied in stewardship)	(Implicit in the concept of man’s relationship with the earth and its fruits)	Climate Change & Environmental Degradation	2023 warmest year on record, ~1.5°C above pre-industrial levels ⁵; record greenhouse gas levels, ocean heat, sea level rise ⁷; environment as a “collective good”.⁸

This table illustrates that while the technological and societal contexts have shifted profoundly, the fundamental ethical questions concerning justice for workers, equitable distribution of resources, the integrity of social discourse, and the responsible use of power remain central. The “yoke little better than that of slavery itself” ¹ described in 1891 finds contemporary echoes in the potential for algorithmic exploitation or the precariousness faced by workers in the digital platform economy, rendering the Church’s enduring call for the protection of labor and human dignity timeless.

A. Economic Upheaval and the Dignity of Labor

The economic landscape of 2025 is marked by profound upheaval, challenging the dignity of labor in new and complex ways. The “enormous fortunes of some few individuals, and the utter poverty of the masses” ¹ decried by Pope Leo XIII find a disturbing parallel in today’s economic realities.

Wealth Inequality and Cost-of-Living Crisis:

In 2025, wage inequality remains a stark feature of the global economy. Data reveals that while the earnings of the top 1% have skyrocketed by 181.7% since 1979, the bottom 90% of earners have seen a comparatively meager growth of only 43.7%.11 The top 1% alone captured 12.4% of all wages in 2023.11 This concentration of wealth echoes historical concerns about economic disparity, which various papal encyclicals have addressed over the decades. Compounding this issue, the World Economic Forum identified the “Cost-of-living crisis” as the most severe global risk anticipated for the subsequent two years 4, disproportionately affecting those with the fewest resources. The CSDC teaches that the principle of the universal destination of goods mandates that created things should be shared fairly among all people.8 This fundamental principle is severely challenged by current economic disparities that threaten the well-being and dignity of millions.

The Gig Economy, Precarious Work, and the Future of Work amidst AI and Automation:

The 21st century has witnessed the rapid expansion of the “gig economy,” a labor market characterized by short-term contracts and freelance work, often mediated by digital platforms. This sector is booming, driven by technological advancements and evolving workforce preferences for flexibility. While offering autonomy for some, the gig economy frequently entails significant challenges for workers, including limited job security, non-guaranteed or inadequate pay, and a lack of traditional employment benefits and legal protections.13 Pope Francis, recognizing the vulnerability of many in such arrangements, has powerfully advocated for a universal basic wage to ensure that there is “no worker without rights,” thereby acknowledging and dignifying the essential tasks often performed under precarious conditions.

Simultaneously, the forces of Artificial Intelligence (AI) and automation are profoundly reshaping labor markets.¹³ While AI holds the potential to enhance efficiency and productivity ¹³, it also introduces significant risks, including job displacement for human workers, the depersonalization of work processes, and the perpetuation of biases through algorithmic decision-making. Pope Francis has issued cautionary messages, emphasizing that AI must be developed and deployed in ways that serve human solidarity and do not exacerbate existing inequalities or create new forms of injustice. Catholic Social Teaching consistently underscores that technology, including AI, must be at the service of humanity and must not undermine human dignity.

The duties of employers, as outlined in Rerum Novarum—not to treat workers as slaves, to uphold their inherent dignity, and to provide a just wage ¹—are of paramount importance in the contemporary context of gig work and AI-managed labor. The CSDC reinforces this by affirming the primacy of the subjective dimension of work (work as an authentic expression of the human person) over its objective dimension (the task performed or product created).⁸ Furthermore, the CSDC asserts that “work is necessary” and constitutes a fundamental right.⁸ The “new things” (novisrebus) of today’s world of work, including the pervasive impacts of globalization and rapid technological change, necessitate a corresponding “globalization of safeguards” to protect workers’ rights and dignity across all sectors and borders.⁸

B. Societal Fragmentation and the Erosion of Truth

Beyond economic concerns, 2025 is characterized by significant societal fragmentation, often fueled by an erosion of shared truth and understanding.

Digital Misinformation, Echo Chambers, and Societal Polarization:

Rerum Novarum warned of “crafty agitators” who sought to “pervert men’s judgments and to stir up the people to revolt”.1 In the 21st century, digital platforms have, in many instances, become fertile ground for “fake news campaigns and hate speech, aggravating polarization”.9 Societal polarization is now recognized as a top global risk 4, a phenomenon often fueled by the strategic dissemination of misinformation that exploits and exacerbates existing societal disunity. Studies indicate that individuals are increasingly likely to believe and share information that aligns with their pre-existing partisan views, irrespective of its factual accuracy.12 This dynamic undermines the possibility of reasoned public discourse and collective problem-solving. The CSDC emphasizes the inherently social nature of human beings 8 and underscores the importance of truth as a fundamental value underpinning all social life.8 The deliberate spread of misinformation and the cultivation of echo chambers directly attack this foundation of a healthy society.

Challenges to Family and Community:

Rerum Novarum robustly defended the family as a “true society” possessing an existence and rights anterior to those of the State.1 The CSDC echoes this, designating the family as the “vital cell of society” 8 and the primary locus of “human ecology”.8 However, the intense societal polarization and the concomitant breakdown of trust prevalent in 2025 can exert considerable strain on family and community bonds. As individuals increasingly inhabit separate informational and ideological realities, often reinforced by online interactions, the common ground necessary for familial and communal cohesion can erode. Furthermore, while digital communication has become indispensable, an over-reliance on virtual interactions at the expense of genuine, in-person contact can lead to relational strain and a diminished sense of belonging.

C. The Cry of the Earth and the Call to Stewardship

A defining challenge of 2025, with profound implications for human dignity and the common good, is the escalating environmental crisis.

Climate Change and Environmental Degradation:

The year 2023 was unequivocally confirmed as the warmest year on record, with global average temperatures approaching 1.5°C above pre-industrial levels.5 Alarming new records were also set for greenhouse gas concentrations in the atmosphere, rising surface temperatures, increasing ocean heat content, accelerating sea level rise, and the retreat of glaciers.7 Asia, in particular, was identified as the region most affected by climate-related disasters in 2023.7 The CSDC, in its tenth chapter dedicated to “Safeguarding the Environment,” articulates the theological understanding that creation is God’s precious gift to humanity, and that humanity bears a profound responsibility to care for its integrity and flourishing.8 The environment is presented not merely as a resource to be exploited but as a “collective good”.8 This teaching aligns with the growing secular recognition of the severity of the crisis, with the WEF listing the “failure to mitigate climate change” and the increasing frequency of “natural disasters and extreme weather events” among the most severe global risks.4 The UN Secretary-General has issued urgent calls for “game-changing climate action”

17, a sentiment deeply resonant with Catholic Social Teaching, which views care for creation as an intrinsic moral imperative.

The interconnectedness of these crises—economic, social, and environmental—is a defining feature of the 2025 landscape. The World Economic Forum has employed the term “polycrisis” to describe this convergence of challenges.³ Economic instability, manifested in the rising cost of living and persistent inequality ⁴, can readily fuel social unrest and deepen existing polarizations.⁴ The pervasive spread of misinformation can undermine collective will and effective responses to critical issues such as climate change ⁹ or public health emergencies. Conversely, the impacts of climate change, including resource scarcity and displacement, exacerbate economic hardship and further strain social cohesion.⁷ This intricate web of problems signifies that isolated solutions are insufficient; what is required is a holistic and integrated approach, reflecting the CSDC‘s call for an “integral and solidary humanism”.⁸

Just as Rerum Novarum identified the plight of the industrial proletariat, a “new proletariat” is discernible in 2025. This contemporary vulnerable class includes gig economy workers who face chronic insecurity and a lack of basic protections, individuals whose livelihoods are transformed or threatened by the rapid advancements in artificial intelligence, and those subject to the often opaque and dehumanizing effects of algorithmic management. While their circumstances may differ from the material destitution of many 19th-century laborers, this new proletariat often lacks fundamental rights, security, and agency in their working lives. The CSDC‘s profound emphasis on the “subjective dimension of work”—recognizing labor as an expression of the person—and the “right to participate” in the decisions that affect one’s work ⁸ becomes acutely relevant for this emerging class of workers. The “yoke” of oppression described by Pope Leo XIII ¹ is no longer solely about arduous physical toil but can also manifest as pervasive digital surveillance, algorithmic control, and the systemic erosion of traditional employment safeguards.

Furthermore, Rerum Novarum lamented the “prevailing moral degeneracy” as a component of the crisis of its time.¹ The CSDC posits that the common good necessitates social conditions that allow individuals and groups to achieve their fulfillment ⁸ and identifies truth as a fundamental social value.⁸ In this light, the deliberate and widespread dissemination of misinformation and hate speech ⁹ can be understood as a contemporary manifestation of moral decay. Such practices actively undermine the common good by eroding trust, fomenting division, hindering rational discourse, and preventing concerted collective action on critical global issues such as climate change or public health. This constitutes not merely an epistemological crisis concerning what is true, but a profound moral crisis that strikes at the heart of social cohesion and shared human endeavor.

3. Enduring Principles for a Just Future: Insights from Rerum Novarum and the CSDC

Despite the novel manifestations of societal challenges in 2025, the foundational principles of Catholic Social Teaching, articulated in Rerum Novarum and systematically presented in the Compendium of the Social Doctrine of the Church, offer enduring wisdom and a moral compass for navigating these complexities. These principles provide a framework for analyzing contemporary problems and for discerning paths toward a more just and humane future.

Table 2: Application of Key CST Principles to 2025 Societal Challenges

CST Principle (with RN/CSDC ref)	Definition/Core Tenet	Relevant 2025 Challenge(s)	Application/Implication for 2025
Dignity of the Human Person (RN 32 ¹; CSDC 105-159 ⁸)	Every human being is created in the image of God and possesses inherent worth and dignity, which must be respected and protected. “Respect in every man his dignity as a person ennobled by Christian character”.¹ “A just society can only exist when founded on respect for the transcendent dignity of the human person”.⁸	AI development and deployment; Gig economy working conditions; Hate speech and online abuse; Displacement due to climate change; Algorithmic bias.	Ensuring AI systems are designed and used ethically, respecting human autonomy and avoiding depersonalization; Guaranteeing dignified working conditions and fair treatment for gig workers; Combating hate speech that degrades human dignity ⁹; Protecting the rights and dignity of climate refugees and vulnerable populations.⁷
The Common Good (CSDC 164-170 ⁸)	“The sum total of social conditions which allow people, either as groups or as individuals, to reach their fulfilment more fully and more easily”.⁸ It is indivisible and concerns all.	Societal polarization; Spread of misinformation; Environmental degradation (climate change, pollution); Inadequate public health systems; Digital divide.	Fostering dialogue and building bridges to overcome societal divisions ⁹; Promoting media literacy and combating misinformation to ensure an informed citizenry; Implementing policies for environmental sustainability and climate justice; Ensuring equitable access to essential services like healthcare and digital infrastructure.
Universal Destination of Goods (RN 7 ¹; CSDC 171-181 ⁸)	“God destined the earth and all it contains for all men and all peoples so that all created things would be shared fairly by all mankind”.⁸ Private property has a social mortgage.	Extreme wealth inequality; Hunger and food insecurity; Unequal access to resources (e.g., clean water, technology, vaccines); Exploitation of natural resources.	Reforming economic structures to ensure a more equitable distribution of wealth and resources; Addressing the root causes of hunger and ensuring food security for all ⁴; Ensuring that “new forms of property” like data and intellectual property serve the common good.⁸
Subsidiarity (CSDC 185-188 ⁸)	“A community of a higher order should not interfere in the internal life of a community of a lower order, depriving the latter of its functions, but rather should support it in case of need”.⁸	Over-centralization of power (e.g., in tech platforms or government); Lack of local community involvement in decision-making; Governance of emerging technologies like AI.	Empowering local communities and intermediate bodies to address local problems; Ensuring that AI governance involves multiple stakeholders and levels of authority; Balancing state regulation with individual and associative initiative.
Solidarity (CSDC 192-196 ⁸)	“A firm and persevering determination to commit oneself to the common good… because we are all really responsible for all”.⁸ Interdependence and mutual responsibility.	Global pandemics; Climate change; International economic crises; Refugee crises; Digital divides and echo chambers.	Fostering international cooperation to address global challenges ³; Promoting a sense of shared responsibility for the vulnerable, both locally and globally; Building “digital bridges” and promoting understanding across different groups.⁹
Dignity of Work & Rights of Workers (RN 20, 31-32, 42 ¹; CSDC 255-322 ⁸)	Work is a fundamental dimension of human existence, through which persons achieve fulfillment and contribute to society. Workers have rights to just wages, safe conditions, and association. “Labor is not a mere commodity”.	Precarious employment in the gig economy; Job displacement due to AI/automation; Unfair wages and poor working conditions; Suppression of workers’ rights to organize.	Extending labor protections and social security to gig workers and those in non-standard employment; Investing in retraining and upskilling for workers affected by automation; Ensuring just wages that allow for a dignified life ¹; Upholding the right of workers to form unions and engage in collective bargaining.¹
Preferential Option for the Poor (RN 37 ¹; CSDC 182-184 ⁸)	A special solicitude for the poor and vulnerable, whose needs and rights should be given priority. “The poor and badly off have a claim to especial consideration”.¹	Poverty and destitution; Marginalization of specific groups (e.g., migrants, elderly, disabled); Communities disproportionately affected by climate change; Those lacking access to digital technologies.	Designing policies and programs that specifically target the needs of the most vulnerable; Ensuring that technological advancements and economic development benefit all, particularly the marginalized; Prioritizing support for communities most impacted by environmental degradation.

The cornerstone of all Catholic Social Teaching is the inviolability of human dignity. Rerum Novarum powerfully insists that employers must “respect in every man his dignity as a person ennobled by Christian character”.¹ The CSDC unequivocally states, “A just society can only exist when founded on respect for the transcendent dignity of the human person”.⁸ This inherent dignity, rooted in being created in the image and likeness of God, is the ultimate foundation of all human rights.⁸ In the context of 2025, this principle demands vigilant protection of individuals from the potential depersonalization inherent in AI systems, the assurance of dignified and just conditions of work within the gig economy, the unequivocal condemnation and combating of hate speech that degrades and dehumanizes ⁹, and a profound recognition of the dignity of those displaced or made vulnerable by the impacts of climate change.⁷

Regarding private property, Rerum Novarum dedicates significant attention to defending the right to private property as natural and essential for the worker and the well-being of the family.¹ However, even within this defense, the encyclical implies a social responsibility attached to ownership.¹ The CSDC further clarifies this, asserting that the right to private property is “not absolute and untouchable.” Instead, it is “subordinated to the right to common use, to the fact that goods are meant for everyone”.⁸ Private property, therefore, carries a “social function” or a “social mortgage” ⁸, obliging owners to use their possessions in ways that benefit others and contribute to the common good. In the 21st century, this principle compels a critical examination of how vast accumulations of wealth ¹¹ impact the common good and the universal destination of goods. It also extends to “new forms of property,” such as intellectual property, vast datasets, and complex algorithms ⁸, demanding that these too serve the authentic needs of humanity. The immense wealth and influence concentrated in the hands of a few technology corporations, built upon these new forms of property, evoke parallels with the “small number of very rich men” Pope Leo XIII identified as holding disproportionate power in his era.¹ This parallel underscores the need for robust ethical frameworks and potentially new regulatory approaches to ensure that these digital goods and the power they confer contribute to the universal common good, rather than solely to private enrichment or control.

The principles of the common good, solidarity, and subsidiarity serve as guiding lights for societal organization. The common good, defined as “the sum total of social conditions which allow people, either as groups or as individuals, to reach their fulfilment more fully and more easily” ⁸, is directly threatened by the societal polarization ⁹, pervasive misinformation, and environmental degradation characteristic of 2025. Achieving the common good in this context requires concerted efforts to heal divisions, restore trust in truth, and protect our shared planetary home. Solidarity, understood as “a firm and persevering determination to commit oneself to the common good” because “we are all really responsible for all” ⁸, is indispensable for tackling global challenges like climate change and extreme economic inequality. In an age of digital communication, solidarity must also extend to the digital public square. The current environment of misinformation and polarization directly attacks the sense of shared responsibility and the very possibility of discerning and pursuing a common good. Applying solidarity in this domain means actively working to cultivate a digital ecosystem conducive to truth, respectful dialogue, and mutual understanding. This responsibility transcends individual action, implicating technology platforms and governments in the duty to foster a healthier, more constructive online environment—a call to build “digital bridges” rather than fortify echo chambers.

Subsidiarity, which posits that higher-order communities should support rather than absorb or supplant the functions of lower-order ones ⁸, offers crucial guidance for navigating complex governance issues. It is particularly relevant to contemporary debates about the appropriate roles of the state versus local communities or individual initiative in addressing social problems, including the ethical regulation of emerging technologies or the design and delivery of social safety nets. The development and deployment of artificial intelligence, for example, presents a significant challenge to this principle. Overly centralized control of AI by a few dominant corporations or states could stifle innovation, disregard local needs and values, and concentrate undue power. Conversely, a complete absence of oversight could lead to widespread harmful applications and exacerbate existing inequalities. Subsidiarity suggests the need for a nuanced, multi-level governance approach: international bodies could establish broad ethical guidelines and standards; national governments could implement specific regulations and ensure accountability; industry stakeholders could engage in responsible self-regulation; and local communities and organizations could be empowered to adapt AI for specific societal needs while diligently safeguarding against potential harms. This approach seeks to empower individuals and smaller entities in the face of powerful, centralized technological development.

Finally, the preferential option for the poor remains a cornerstone of Catholic social ethics. Rerum Novarum declared that the poor “have a claim to especial consideration” by the State.¹ The CSDC reaffirms this commitment, describing the preferential option for the poor as a “special form of primacy in the exercise of Christian charity” [⁸, CSDC 182, S_B9, S_R11]. In 2023, the category of “the poor” encompasses not only those experiencing material destitution ¹⁸ but also the digitally marginalized, gig workers lacking fundamental protections, individuals displaced or de-skilled by automation, those victimized by sophisticated misinformation campaigns ⁹, and communities bearing the disproportionate burden of climate change impacts. This option demands that policies, economic structures, and technological innovations be evaluated primarily from the perspective of their impact on these vulnerable groups, prioritizing their well-being, empowerment, and inclusion.

4. The Path Forward: Roles and Responsibilities in Building a Just Society

The enduring principles of Catholic Social Teaching not only provide a lens for understanding contemporary challenges but also impel action. Building a more just and humane society in 2023 requires a concerted effort from all sectors: the Church, the State and international community, and the laity along with various intermediate bodies.

A. The Prophetic Voice and Action of the Church

The Church is called to play a vital role in shaping a social order that reflects Gospel values. Rerum Novarum asserted that “no practical solution… can be found apart from the intervention of religion and the Church”.¹ This conviction is echoed in the CSDC, which affirms that the Church’s social doctrine is an integral part of her evangelizing ministry, aiming to “infus[e] into the human heart the power of meaning and freedom found in the Gospel, in order to promote a society befitting mankind because it befits Christ”.⁸ This mission of evangelization of the social order and human promotion involves several key actions.

Firstly, it requires courageously denouncing injustices. In the context of 2025, this includes speaking out against the scandal of extreme economic inequality that leaves many struggling while a few accumulate vast fortunes ¹¹; condemning exploitative labor practices, particularly those emerging in the gig economy that deny workers basic rights and dignity; challenging the deliberate spread of harmful misinformation that corrodes social trust and manipulates public opinion ⁹; and raising a prophetic voice against the ongoing destruction of the environment and the disproportionate impact it has on the poor and vulnerable.

Secondly, the Church has a crucial responsibility in forming consciences and fostering dialogue. She possesses the “right and duty to be a teacher for mankind, teaching the truth of faith and morals derived from human nature and the Gospel”.⁸ This educational mission extends to instructing the faithful and all people of goodwill on the principles of Catholic Social Teaching and their practical application to complex contemporary issues such as the ethical development and deployment of artificial intelligence, the moral imperatives of responsible consumption and sustainable lifestyles, and the duties of active and informed civic engagement. In a society increasingly marked by polarization and animosity, the Church is also uniquely positioned to foster dialogue, creating spaces where differing viewpoints can be respectfully heard and common ground can be sought for the sake of the common good. The Church’s prophetic role ⁸, which involves speaking truth to power and denouncing injustice, takes on a particular urgency in an era where misinformation is rampant and trust in institutions is critically low. The Church’s unwavering commitment to truth ⁸ thus becomes a profoundly counter-cultural and prophetic stance. This commitment extends beyond doctrinal truth to advocating for factual accuracy in public discourse, promoting media literacy, and championing ethical communication as indispensable prerequisites for a just and well-ordered society.

B. The State and the International Community: Architects of the Common Good

The State and the broader international community bear significant responsibility for structuring society in a way that promotes justice and human flourishing. Rerum Novarum clearly articulated the State’s duty to safeguard the well-being and rights of non-owning workers.¹ The CSDC, particularly in its eighth chapter, elaborates on the fundamental purpose of the political community, which is to defend and promote human rights.⁸

This entails protecting fundamental rights and ensuring just labor practices in new economies. Governments must adapt existing labor laws and create new frameworks to address the realities of the gig economy, guaranteeing fair wages, access to social security, and safe working conditions for all workers, regardless of their employment classification. They must also proactively address the challenges posed by automation and AI, investing in retraining programs and robust social safety nets to support those whose livelihoods are disrupted by technological change. The CSDC underscores the State’s role in promoting the fundamental right to work.⁸

Furthermore, the State has a critical role in regulating technology, particularly AI and digital platforms, for human flourishing. This involves ensuring that these powerful technologies are developed and deployed in ways that serve the common good and uphold human dignity. Regulatory measures may be necessary concerning data privacy, algorithmic transparency and accountability, and the mitigation of misinformation and harmful content spread via online platforms.⁹ The CSDC recognizes the State’s legitimate function in establishing a comprehensive juridical framework to govern economic affairs and technological development.⁸

Many of 2025’s most pressing challenges—such as climate change ⁵, global pandemics, systemic economic crises, and the transnational spread of misinformation ⁹—are inherently global in nature and thus require robust international cooperation.⁸ The United Nations and other international bodies play an indispensable role in coordinating these efforts.³ The CSDC explicitly calls for “cooperation to guarantee the right to development” for all nations and to effectively combat global poverty.¹⁵ However, this pursuit of global solutions must be carefully balanced. While global challenges demand concerted international action, the principle of subsidiarity ⁸ reminds us to respect the legitimate roles and responsibilities of national and local entities. The path forward involves developing international mechanisms that can effectively address shared global problems while simultaneously respecting legitimate national autonomy and empowering local communities to contribute meaningfully to solutions. This represents a delicate equilibrium, striving for a “globalization of solidarity” that avoids becoming a homogenizing global super-state.

C. The Vocation of the Laity and Intermediate Bodies

The transformation of society is not solely the responsibility of the Church hierarchy or state institutions; it requires the active engagement of the laity and a vibrant civil society.

The role of workers’ associations and new forms of solidarity remains crucial. Rerum Novarum was a powerful advocate for workingmen’s unions as essential for protecting workers’ rights.¹ The CSDC reaffirms the enduring importance of unions and also calls for “new forms of solidarity” adapted to contemporary conditions.⁸ In 2025, this includes supporting the organization of gig economy workers to bargain for better conditions, forming advocacy groups focused on the ethical development and deployment of AI, and creating consumer cooperatives or digital literacy initiatives to empower citizens.

Ethical business practices and responsible innovation are also key. Businesses have a profound social responsibility that extends beyond profit maximization.⁸ This means embracing ethical AI deployment that respects human dignity, ensuring fair and just treatment of all workers throughout supply chains, committing to environmentally sustainable practices, and actively contributing to the well-being of the communities in which they operate.

Ultimately, individual and collective action for social and environmental justice is indispensable. The lay faithful have a specific and vital role in “infus[ing] a Christian spirit into the mentality, customs, laws and structures of the community in which they live”.⁸ This vocation can be lived out through advocating for just policy changes at local, national, and international levels; engaging in responsible consumption patterns that reflect ethical and environmental values; promoting media literacy to combat misinformation; and actively participating in environmental stewardship initiatives. A significant frontier for justice and the Church’s mission of human promotion ⁸ in the 21st century is the “digital divide.” This encompasses unequal access to technology, disparities in digital literacy, and the inequitable distribution of benefits from the digital economy. This divide profoundly impacts economic opportunity, civic participation, and vulnerability to misinformation. The Church’s mission must now actively include efforts to bridge this digital divide, ensuring that technological advancements serve all members of society, especially the marginalized. This aligns with the principle of the universal destination of goods ⁸, which must now be thoughtfully applied to digital resources, knowledge, and access.

5. Conclusion: Towards a Civilization of Love in the Digital and Ecological Age

The societal challenges confronting the world in 2025—marked by economic precariousness, digital disruption, social fragmentation, and ecological peril—are complex and deeply interconnected. Yet, the moral and ethical framework provided by Catholic Social Teaching, with its roots in Rerum Novarum and its comprehensive articulation in the Compendium of the Social Doctrine of the Church, offers not only a profound analysis of these “new things” but also a timeless beacon of hope and a call to transformative action.

The principles of the inviolable dignity of the human person, the pursuit of the common good, the universal destination of goods, solidarity, subsidiarity, the dignity of work, and the preferential option for the poor are not mere historical artifacts or abstract ideals. They possess an enduring “prophetic value” ⁸ that illuminates the path through the intricate challenges of our contemporary world. The core message—that every human life has immeasurable worth, that society must be ordered to the flourishing of all its members, that the earth’s resources are intended for the benefit of everyone, and that justice must be tempered and perfected by love—remains the essential compass for navigating the turbulent waters of the 21st century.

The sheer scale of today’s problems—persistent and widening economic inequality ¹¹, the vulnerabilities inherent in precarious forms of work, the corrosive effects of misinformation ⁹, the deepening of societal polarization, and the existential threat of climate change ⁵—can easily lead to discouragement or even despair. However, Catholic Social Teaching offers a robust message of hope. This hope is not a naive optimism but is firmly rooted in the belief in God’s overarching plan of love for humanity ⁸ and in the profound capacity of human beings, guided by faith and right reason ¹, to collaborate with divine grace in building a world that more closely reflects justice, peace, and fraternity.

The CSDC fittingly concludes with an appeal “For a Civilization of Love”.²¹ This call is particularly resonant in the digital and ecological age. Many of the challenges of 2025, from the risks associated with unchecked AI development to the downsides of the gig economy and the proliferation of online echo chambers, can be seen as manifestations of what Pope Francis, in encyclicals such as Laudato Si’, has termed the “technocratic paradigm”—a belief that all problems can be resolved through purely technological means, often devoid of sufficient ethical reflection and a holistic understanding of the human person. Simultaneously, the pervasive polarization that plagues many societies reflects a profound deficit of love, empathy, and mutual understanding. The call for a “Civilization of Love” is, therefore, not a sentimental platitude but a radical and necessary counter-proposal. It demands an ethic of care, a commitment to authentic relationality, and a deep sense of shared responsibility that can humanize technology, bridge societal divides, and ensure that all forms of progress genuinely serve the integral development of every person and the entire human family.

This hope, central to the Christian worldview, is an active virtue. It is a theological hope that fuels perseverance in the arduous work for justice, peace, and the integrity of creation, even when tangible progress seems slow or setbacks occur. Faced with daunting global risks ⁴, such hope prevents a descent into cynicism or apathy. The social vision of the Church, powerfully articulated in Rerum Novarum and comprehensively developed in the Compendium of the Social Doctrine of the Church, provides not only a clear-sighted analysis of the world’s ills but also the indispensable spiritual and moral resources to inspire sustained, courageous, and hope-filled action. It is a call to all people of goodwill to engage in the critical task of building a future where human dignity is upheld, the common good is diligently pursued, and the bonds of solidarity unite a world striving for true peace and justice in this complex digital and ecological age.

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Sharing

Jesus last words on Earth were to his disciples, can be found in Matthew Chap 28 when Jesus told his disciples, “Then Jesus approached and said to them, “All power in heaven and on earth has been given to me. Go, therefore, and make disciples of all nations, baptizing them in the name of the Father, and of the Son, and of the holy Spirit, teaching them to observe all that I have commanded you. And behold, I am with you always, until the end of the age.”

Jesus calls all of us to share in his redemptive mission here on Earth. I would ask you to share this Scripture reflection with your family, your friends and your acquaintances, and then share it with a couple of individuals that you may may not be comfortable sharing with, keeping in mind always the words of Jesus, And behold, I am with you always, until the end of the age

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Author was assisted by AI in the drafting of this Post