In Robert Bolt’s play, A Man for All Seasons, the aging Cardinal Wolsey admonishes Sir Thomas More: “You’re a constant regret to me, Thomas. If you could just see the facts flat on, without that horrible moral squint; with just a little common sense, you could have been a statesman.” Wolsey’s heirs are quick to upbraid our latter-day Mores for their sentimental “moral squint” at public policy. Yet even statesmen of Wolsey’s stripe seldom see the “facts” flat on. Invariably, our perceptions betray our moral squints and prejudices.

Beginning with Leo XIII’s magisterial encyclical on the rights of workers to a living wage (Rerum novarum, 1891), the Roman Catholic Church looks at public policy through the moral squint of its social teaching. In the words of Benedict XVI’s “Message for the 92nd World Day of Migrants and Refugees,” “the Church sees” the suffering of our sisters and brothers “through the eyes of Jesus, who was moved with pity at the sight of the crowds wandering as sheep without a shepherd. (Cf. Mt 9:36).” How then, as citizens of faith, do we fulfill the Gospel’s prophetic mandate, in our present day?

Inspired by the great biblical injunctions of justice or righteousness (sedaqah), right judgment (misphat), and love of neighbor (agape) marking the reign of God, modern Roman Catholic social teaching turns to the distinctively modern idiom of human dignity and the rights that follow from it. The bishops elaborated on these rights in their 1986 pastoral letter:

Catholic social teaching spells out the basic demands of justice...in the human rights of every person. These fundamental rights are prerequisites for a dignified life in community. The Bible vigorously affirms the sacredness of every person as a creature formed in the image and likeness of God. The biblical emphasis on covenant and community also shows that human dignity can only be realized and protected in solidarity with others.

The appeal to human dignity “in solidarity with others” serves as a proximate foundation of human rights, permitting us to speak prophetically to the world. Yet in specifying the “minimum conditions” for the realization of such dignity, the bishops not only ratify, but enrich our notion of rights. For in the church’s social teaching, basic human rights encompass not merely the “negative” civil-political liberties enshrined in our American tradition—e.g., the freedoms from interference or coercion, such as our rights to freedom of worship, assembly and speech—but the “positive” socio-economic rights of security and subsistence, including employment, minimal health care and education: rights necessary for “a dignified life in community.” The theme is echoed in Faithful Citizenship (2007):

The basic right to life implies and is linked to other human rights to the goods that every person needs to live and thrive–including food, shelter, health care, education, and meaningful work. The use of the death penalty, hunger, lack of health care or housing, human trafficking, the human and moral costs of war, and unjust immigration policies are some of the serious moral issues that challenge our consciences and require us to act.