Catechism of the Catholic Church 2422 The Church's social teaching comprises a body of doctrine, which is articulated as the Church interprets events in the course of history, with the assistance of the Holy Spirit, in the light of the whole of what has been revealed by Jesus Christ.
The Book of Genesis provides us with certain foundations of Christian anthropology: the inalienable dignity of the human person, the roots and guarantee of which are found in God's design of creation; the constitutive social nature of human beings, the prototype of which is found in the original relationship between man and woman, the union of whom "constitutes the first form of communion between persons"; the meaning of human activity in the world, which is linked to the discovery and respect of the laws of nature that God has inscribed in the created universe, so that humanity may live in it and care for it in accordance with God's will. This vision of the human person, of society and of history is rooted in God and is ever more clearly seen when his plan of salvation becomes a reality.
The dignity of man is rooted in the fact that human beings are made in the image of God. They possess reason and free will, so that they can know the natures of things (truth) and live morally exercising charity. No objective, and no political program or policy, may morally violates the dignity of man.
The human person cannot and must not be manipulated by social, economic or political structures, because every person has the freedom to direct himself towards his ultimate end. On the other hand, every cultural, social, economic and political accomplishment, in which the social nature of the person and his activity of transforming the universe are brought about in history, must always be considered also in the context of its relative and provisional reality, because "the form of this world is passing away" (1 Cor 7:31). . . . Any totalitarian vision of society and the State, and any purely intra-worldly ideology of progress are contrary to the integral truth of the human person and to God's plan in history.
First formulated by Pope St. John Paul II in Sollicitudo rei socialis, solidarity is both a social principle and a virtue, by which we seek to overcome "structures of sin" in society that dominate relationships between individuals and peoples, purifying and transforming them into structures of solidarity. It looks beyond personal interest, or group interests, to the interest of all.
Greater love has no man than this, that a man lay down his life for his friends.
[S]in makes men accomplices of one another and causes concupiscence, violence, and injustice to reign among them. Sins give rise to social situations and institutions that are contrary to the divine goodness. "Structures of sin" are the expression and effect of personal sins. They lead their victims to do evil in their turn. In an analogous sense, they constitute a "social sin." The unity of the human family places certain demands of concern for the proper development of all. The common good requires it. The universal destination and right to use the goods of the earth requires it. Participation requires it.