Russell Hittinger’s new book “On the Dignity of Society” articulates Catholic principles regarding the social order. One of the great themes of the book was the continuity between man’s nature and society.

On the Dignity of Society by F. Russell Hittinger

Is the history of philosophy full of philosophers rejecting past philosophers? Broadly, this may be true, but critical theorists of the past two centuries have a remarkably consistent message: The source of our oppression and misery comes from society, so we need to overthrow society to achieve liberation. Not merely academic, these critiques of society seem to be quite fashionable in our day, permeating contemporary discourse. How refreshing it is, then, to read Russell Hittinger’s new book, On the Dignity of Society, which articulates Catholic principles regarding the social order.

What is immediately striking about this collection of essays is its interdisciplinarity. In one essay, Hittinger explains the intricacies of how practical reason relates to natural law, but in another, he assesses Pope Leo XIII’s response to modernity. Whether it’s anthropology, history, theology, or political philosophy, Hittinger seamlessly weaves together different disciplines. Our age of specialization does not lend itself to seeing Joseph Ratzinger, Saint Augustine, Yves Simon, and Plato cited on the same page, but command of such diverse sources is routine for Hittinger.

One of the great themes of the book was the continuity between man’s nature and society. Hittinger notes that political, ecclesiastical, familial, and voluntary societies are qualitatively different, but they all share something in common: the natural tendency of man to live in society. Society is in harmony with man’s nature—not against it. Furthermore, because societies promote human flourishing, societies do not replace, but rather, presuppose, the dignity of each person. The dignity of society and the dignity of man may stand or fall together. Given the connection between human nature and society, it becomes clear why critical theorists offer reductionistic and materialistic conceptions of the human person. Rejecting the social nature of man means rejecting his nature, which is the basis of man’s intrinsic dignity.

While reading this book, I developed a greater appreciation for the continuity of Catholic social teaching, especially seeing how many later popes followed Pope Leo XIII’s teaching. Hittinger argues that Leo’s pedagogy was twofold, focusing on faith and reason. Leo always begins his encyclicals with a relevant question, a survey of the authorities, an affirmation of the harmony of faith and reason, and then proceeds to answer the question at hand. Hittinger remarks that the teachings of John Paul II and Ratzinger were so clear and successful because they followed Leo’s pedagogical style. Pope Leo XIV plans to follow the teaching of his namesake in responding to the social problems of our world.

In the final chapter of the book, Hittinger proposes Saint Benedict as a model for our times. Modern society has much to learn from this great saint. After the collapse of the Roman Empire, Benedict’s focus on seeking God in the monastery led to a renewal of civilization in Europe. It was all the more improbable that this happened during the so-called “Dark Ages.” If we are about to enter a “Dark Age” of our own, a return to the Benedictine model of seeking God in monastic solitude is certainly a fitting path to follow.

But I would be remiss if I did not encourage following the example of another saintly religious founder: Saint Dominic. Our Holy Father was first and foremost a contemplative, spending much of his time at the priory in prayer and sacred study. Dominic then brought his contemplation to the outside world through his preaching. Saint Thomas Aquinas summarized the excellence of this form of life that Dominic lived out: “For even as it is better to enlighten than merely to shine, so is it better to give to others the fruits of one’s contemplation than merely to contemplate” (ST II-II, q. 188, a. 6). If we are in the twilight of civilization, then an illumination and renewal of the mind is needed. Dominicans can preach a message of hope that recalls Zechariah’s prophecy: “… the dawn from on high will break upon us to shine on those who dwell in darkness and the shadow of death and to guide our feet into the way of peace.” We can only preach this light of hope if we have first received it from God in our prayer and study.

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Republished with gracious permission from Dominicana (August 2025). 

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Image: Claude Monet, San Giorgio Maggiore by Twilight