Rubio argued from a basis in Catholic social teaching that businesses should be obliged "to act in the best interests of the workers and the country that made their success possible" and that "unguided" markets "may lead to GDP growth and record profits" but not to "the creation of dignified work."

Poignantly, he insisted that "our nation does not exist to serve the interests of the market. The market exists to serve our nation and our people."

These are bold words for social justice Catholics to hear.

Should we imagine, then, that Rubio is now persuaded by the church's many warnings regarding what Pope Francis once termed "the dung of the devil" — the logic of unbridled capitalism? That remains unclear, but what is certain is that something Trumpian is also afoot.

Still, it must be recognized that the senator is making a telling and possibly important pivot. Let me put this in perspective.

In 1986, led by Richard Nixon's former secretary of the U.S. Department of the Treasury and zealous free marketeer William Simon, American Catholic political conservatives submarined the U. S. bishops' pastoral letter, "Economic Justice for All."

"The nation does not exist to serve the interests of the market. The market exists to serve our nation and our people."

Eerily anticipating current social justice concerns, the pastoral letter had raised alarms about the supply-side economics favoured by the Reagan administration, which was seen leading to "extreme inequalities" and a growing "gap between rich and poor in our nation" that weakened families and marginalized those in poverty.

The bishops counselled that the economy needed to be better guided for the "common good" of all.

Opposing the bishops, Simon and other conservatives promoted an opposite thesis — that freeing markets from governmental and similar constraints was actually the only cure for economic injustice, not its cause.

Rejecting the bishops' call for more intervention in markets, the conservatives argued that the church should instead focus on instilling personal virtue in economic actors.

While not quite repeating the Wall Street catchphrase of the '80s that "greed is good" then, Simon and all nevertheless maintained that thanks to the magic of self-interested competition, the free market system would automatically remedy any concerns the bishops might have about poverty and economic justice.

In the decades after the bishops' economic letter, conservatives went on invariably to recommend market solutions for nearly every concern in the purview of Catholic social teachings — poverty and pollution, health care and education.

That's why Rubio's pivot is curious.

Here's a Catholic conservative who not only thinks that the market is not the solution; he thinks the unguided market is a problem.

Free marketeers are put on notice.

Rubio's common-good capitalism ostensibly proposes active intervention in the economy both to advance the common good and to promote human dignity.

t's not to be confused with socialism, though. Continue reading

The "DoCat" comes from the creators of 2011's "You Cat" youth catechism.

The former will attempt to present the Church's social teaching in a creative style more attractive and comprehensible to youth.

The new book will be launched during World Youth Day in Krakow.

It will be given to young pilgrims in the form of an app.

Continue reading

The Catholic Social Teaching App is a product of The Ethics and Public Policy Center, a Washington DC think tank.

The App provides a selection of papal encyclicals ranging from Pope Francis' 2013 "Lumen Fidei" back to Pope Leo XII's 1891 "Rerum Novarum."

It includes documents from the Congregation for the Doctrine of the Faith on bioethics and Catholic political participation. It also has commentaries from Catholic and non-Catholic writers about the Church's social teaching.

Search and cross-reference functions help users find content about topics of interest to them.

The App is designed for the iPhone and iPad. The App is free.

The Ethics and Public Policy Centre was founded in 1976. It's mission is to apply the Christian moral tradition to critical issues of public policy.

Source

• CNA

"I would say what struck me about it was how modern it is and how in tune it is with modern thinking," Wales told CNA.

Wales, who is not a Catholic, is in Rome as a guest of the Vatican's Pontifical Council of Social Sciences to explore the legacy of the nearing 50 year old encyclical on global peace.

Wales, read the papal document for the first time last week.

"You have the impression that the Catholic Church is quite old fashioned which it is of course, in many ways, but also that some of the thinking (in the encyclical) is quite up-to-date and quite modern, so I think that is a great thing."

"Pacem in Terris," whose name means "Peace on Earth," was published on April 11, 1963. Pope John XXIII wrote it at a time when he knew he was terminally ill, and it is often described as his "last will and testament."

He died two months after its release.

The document's overarching theme is the "tranquility of order" in society as a foundation for global peace.

The work had great influence and is the only papal encyclical to be published in full by the New York Times.

Sources

• CNA
• Wikipedia - Pacem in Terria
• Image: Bernard Safran Paintings