Cooperatives in the Teaching of the Catholic Popes in the Face of Challenges of Sustainable Development

Abstract

The aim of this article is to determine the extent to which (directly or indirectly) the papal teachings apply to cooperatives as tools for solving social, economic and environmental problems, which were defined by Sustainable Development Goals (SDGs), in accordance with CST by implementing the principles of solidarity, cooperation, justice and respect for human dignity. The analysis of various papal documents covers the period from the pontificate of Pope Leo XIII up to Francis. The popes appreciate the work of cooperatives. They serve their members by implementing Christian values, including in the cooperative movement known as Christian solidarity. Cooperatives had been developing since the 19th century, often thanks to the priests involved in their founding and management. Popes are interested in socio-economic issues, economic activity and its form as cooperatives. Their reflections encompass various issues related to cooperatives, ranging from the right of people to associate, the principles of cooperative activity, the tasks of cooperative members, the role of production, agricultural, banking, consumer, social, labour, and energy cooperatives, to the necessity of state support for this form of management. They also emphasize the achievement of universal personal, spiritual, and community values, as well as the need to promote the common good.

1. Introduction

Cooperativism is an international movement present in various sectors in almost all countries of the world. According to data from the International Cooperative Alliance (ICA), 3 million cooperatives provide jobs for 280 million people, which constitutes 10% of the total workforce, and 12% of people, i.e., nearly 1 billion, are members of cooperatives. In 2021, the 300 largest cooperatives in the world generated over $2.4 trillion in revenue, with the largest number of cooperatives being in the agriculture and food processing industry, including fisheries, insurance, wholesale and retail trade, and financial services (ICA-EURICSE 2024, p. 13). In June 2024, the UN General Assembly declared 2025 the International Year of Cooperatives (IYC2025), under the slogan “Cooperatives Build a Better World”. It was emphasized that this model of cooperation is important for addressing various global challenges and achieving the Sustainable Development Goals (SDGs) by 2030 (United Nations 2024). The concept of sustainable development was first defined in the 1987 Brundtland Report of the World Commission on Environment and Development, as “development that meets the needs of the present without compromising the ability of future generations to meet their own needs” (EU 2023, p. 20). Its goal is to reconcile the pursuit of prosperity and economic growth with social inclusion and environmental protection (EU 2025). Sustainable development is still a challenge for the entire world (Xu et al. 2025). It is an important issue due to, among other things, social and economic inequalities, conflicts, climate change, global environmental problems, excessive consumption of natural resources, energy poverty, or excessive consumption of material goods and services. The very concept and issue of sustainable development has changed. The Rio Declaration on Environment and Development from 1992 states in Article 1 that “Human beings are at the centre of concerns for sustainable development. They are entitled to a healthy and productive life in harmony with nature.” UN document (United Nations 2015) of 21 October 2015. “Transforming our world: the 2030 Agenda for Sustainable Development” sets out 17 sustainable development goals (SDGs), including No poverty; Zero hunger; Good health and well-being, Quality education; Clean water and sanitation; Affordable and clean energy; Decent work and economic growth; Reduced inequalities; Climate action; Peace, justice, and strong institutions. These SDGs require balancing diverse human capital-related, economic, social, and environmental objectives (Bolibok et al. 2025). The 2030 Agenda should be implemented at the national, regional, and global levels. The most important principle of the 2030 Agenda is ‘Leave no one behind’. It is precisely this concern for people and their development that has been the basis of cooperatives’ activities for centuries. What sets cooperatives apart from other entities, including commercial companies, is that they operate based on cooperative principles (MacPherson 1996, p. 10): “voluntary and open membership, democratic member control, economic participation by members, self-governance and independence, education, training and information, inter-cooperative cooperation, concern for the local community” (Henrÿ 2012, p. 55; Münkner 2015, p. 15) and values such as self-help, self-responsibility, democracy, equality, justice and solidarity (Suchoń 2024). In accordance with the founding tradition, cooperative members adhere to ethical values such as honesty, openness, social responsibility, and concern for others (ICA 2015).

The Declaration of Cooperative Identity, adopted in 1995 by the 31st Jubilee Congress of the International Cooperative Alliance in Manchester, established the definition of a cooperative as “an autonomous association of persons who have voluntarily joined together to meet their common economic, social, and cultural needs and aspirations through a jointly owned and democratically controlled enterprise” (ICA 2015). A cooperative entity brings together not only material resources (capital), but above all people (Pastuszka and Turkowski 2013, p. 29). The essence of a cooperative is mutual assistance and cooperation among members (Zamagni and Zamagni 2010, p. 8).

Some cooperative principles and values are similar to the characteristics of a community in the understanding of Catholic social teaching (CST). These features include a common good, solidarity, i.e., shared responsibility and cooperation, freedom of association, and common goals (Strzeszewski 2003, pp. 22, 44–45). In Christianity, and especially in its Catholic dimension, the recognition of the inviolable dignity of each person as created in the image of God gives rise to the concept of human rights, which include the right to work, to fair remuneration, to property, and freedom of association (Fel 2025). CST addresses social, economic, political, and cultural issues. It is both theoretical and practical in nature. On the one hand, it establishes moral principles for social and economic life, and on the other, it points to the possibility of these being applied in practice (Strzeszewski 2003, p. 155). The Compendium of the Social Doctrine of the Church states that a cooperative is an enterprise in which members act as a community for the common good. Cooperatives are thus crucial for enhancing the value of work, for developing individual and collective responsibility, for democracy, and for human values that prove significant in developing the market and society (Pontifical Council for Justice and Peace 2004, point 339).

In the Pastoral Constitution on the Church in the Modern World, proclaimed by Pope Paul VI on 7 December 1965, and constituting one of the key documents of the Second Vatican Council that discusses the CST, cooperatives are mentioned as organizations that can improve the situation of agricultural workers by increasing their income, enhancing working conditions, providing an opportunity for them to act on their own initiative and responsibility, and as a way to boost land productivity (Pope Paul VI 1965b, point 71). Pope Pius XII was the pope to refer directly to a cooperative in his speeches. Similarly, the majority of his successors issued official documents on the subject, with the highest number issued by popes acting in the 21st century. However, it was Leo XIII’s encyclical Rerum Novarum (RN) of 1891, the first social encyclical and the first constructive position of the Holy See on the labour issue (Hułas 2019), which gave rise to reflections on cooperatives. It presented the Church’s position on current socio-economic problems, the most pressing of which was the social issue, i.e., the case of industrial workers (Strzeszewski 2003, p. 249).

Cooperatives, as entities operating throughout the world, focus primarily on social and economic objectives and now also on environmental protection. They also carry out educational and cultural activities for their members, employees and their local communities. They operate in accordance with cooperative principles.

2. The Aim of the Study, Research Tasks, Research Methods and Structure of the Article

The main objective of this article is to determine whether and to what extent the teachings of popes, leaders of the Catholic Church, refer to cooperatives as legal and economic entities that, through their activities, can achieve the sustainable development goals of Agenda 2030 (including solutions to social, economic and environmental problems). Achieving this objective requires the following research tasks to be undertaken.

The first task is to determine how the concept of sustainable development has evolved, establish what its main objectives are, and to categorise them.

The second task is to state the origins of cooperatives, highlight the theoretical trends in cooperativism, and analyse how Christianity and the activities of priests influenced the establishment and operation of cooperatives.

The third task involves conducting a detailed analysis of papal documents, mainly papal encyclicals and statements on cooperatives and general references to the goals of sustainable development. The analysis covers the period from the pontificate of Pope Leo XIII through Pius X, Benedict XV, Pius XI, Pius XII, John XXIII, Paul VI, John Paul II, Benedict XVI, and Francis. By examining the teachings of all popes since the author of the groundbreaking encyclical of 1891, this work makes a significant contribution to the development of CST in the field of cooperatives and refers to cooperatives as entities implementing sustainable development. To achieve this goal, papal documents are analysed, mainly encyclicals addressed to the entire Church, as well as official papal letters on key issues. Papal teaching on cooperatives in the second half of the 20th century and the beginning of the 21st century was more detailed, as there were already many examples of cooperatives that demonstrated the effectiveness of this model both in creating fair economic conditions and in shaping the attitudes of participants in accordance with Catholic teaching (Schneider 2019, pp. 145–66). Therefore, the authors also analysed papal letters and other statements on cooperatives. The detail in this teaching means that its analysis is divided into two parts: part 5 from Leo XIII to Paul VI, and part 6 on the late 20th and early 21st centuries, i.e., John Paul II, Benedict XVI and Francis.

Fourthly, a general assessment is conducted of papal teaching on cooperatives in the context of sustainable development. The aim is to determine which of the Agenda 2030 goals are or can be achieved by cooperatives. Such a general assessment is only possible after a detailed analysis of the encyclicals and statements of the popes.

The final task is to summarise the analysis, referring to the aim of the work.

The basic research method was an analysis of the literature on cooperatives, sustainable development, Catholic Church documents and papal encyclicals. The historical method is also used to present the activities of priests in establishing cooperatives in various countries and to show the evolution of papal teaching over time by analysing and comparing sources. This facilitates an in-depth understanding of the subject. The structure of the work is designed to achieve the objectives and the indicated research tasks.

3. The General Introduction to Sustainable Development

Resolution adopted by the General Assembly on 25 September 2015. Transforming our world: the 2030 Agenda for Sustainable Development emphasises in its preamble that the Agenda is a plan of action for people, our planet and prosperity. The elimination of poverty in all its forms and dimensions, including extreme poverty, is the greatest global challenge and a prerequisite for sustainable development. The Sustainable Development Goals and related targets are based on the principle of respect for human rights for all people and the achievement of gender equality. The goals and targets presented in Agenda 2030 are based on an extremely ambitious vision focused on change. in which there is universal respect for human rights and human dignity, the rule of law, justice, equality and non-discrimination, regardless of race, ethnic origin and cultural diversity; and where there are equal opportunities, contributing to the building of common prosperity (United Nations 2015). Paragraph 41 states that “We recognise the role of the diverse private sector, ranging from micro-enterprises to the cooperatives and multinational corporations, as well as the role of civil society organisations and philanthropic organisations in implementing the new Agenda”.

Countries are required to develop their own action plan for the implementation of the 2030 Agenda and to define how the sustainable development goals will be implemented in their country and what governments and citizens can do to contribute to the achievement of sustainable development goals on a global scale. It should also be noted that the term ‘sustainable’ is very popular and appears in many documents and legal acts of many countries, e.g., in constitutions, environmental protection laws, agricultural laws and other areas and sectors (Suchoń 2025, pp. 151–180). At the same time, there is no uniform concept or set of rules of conduct leading to their implementation. The literature increasingly points out that the current challenge is also to strive for sustainable development in every aspect of human life, as a balance between social and economic development and environmental protection is desirable (Kuzior 2014). This represents a new paradigm in both private life and economic activity, while protecting and preserving human values and natural resources for the future (Adamczyk and Nitkiewicz 2007; Steurer et al. 2005). Sustainable development goals are important to everyone and are part of the activities of cooperatives and many elements of the Church’s social teaching. It can be argued that cooperatives, which focus on the needs of their members and combine social and economic goals based on cooperative principles, have already addressed the issue of sustainable development in their activities. For further analysis, it is worth mentioning the sustainable development goals contained in Agenda 2030. The 17 Sustainable Development Goals (SDGs) can be assigned to three areas: social, economic and environmental (Xu et al. 2025):

• social (Goal 3: Health and well-being, Goal 4: Quality education, Goal 5: Gender equality, Goal 10: Reduced inequalities),
• economic (Goal 1: End poverty, Goal 2: End hunger, Goal 7: Cheap and clean energy sources, Goal 8: Decent Work and Economic Growth, Goal 9: Industry, Innovation, and Infrastructure, Goal 11: Socially secure and safe cities and neighbourhoods),
• environmental (Goal 6: Clean water and sanitation, Goal 12: Responsible Consumption and Production Patterns, Goal 13: Mitigating climate change, Goal 14: Protecting marine ecosystems, Goal 15: Protecting terrestrial ecosystems),
• and spillover pillars of sustainable development (Goal 16: Peace, justice and strong institutions, Goal 17: Partnerships to achieve the goals).

The beginnings of sustainable development were linked to environmental protection in the 1970s and 1980s, and then expanded to other social elements and economic activity as well as professional and private life. Cooperatives, on the other hand, have a longer history, dating back to the 19th century, as discussed in the next subchapter.

4. The Beginnings of Cooperatives, the Christian Movement and the Activity of Priests in Establishing and Operating Cooperatives

The beginning of the development of the cooperative movement on a larger scale was the establishment of the Equitable Pioneers Cooperative Society of Rochdale in 1844. A group of 28 weavers, threatened with loss of earnings after participating in a strike, founded a cooperative store in Rochdale, near Manchester. This association initially sold basic, good-quality groceries and, over time, a variety of goods, including those from its own factories. The principles on which the first consumer cooperative was based served as a model for subsequent cooperatives, with the cooperative’s goal clearly defined as “improving the private and social well-being of its members” (Holyoake 1903, p. 22). In subsequent years, however, the methods and forms of operation of cooperatives became more diversified, depending on the environment, external conditions, and internal cooperative activities. This state of affairs sometimes led to the emergence of “pseudo-cooperative” entities. Therefore, the International Cooperative Alliance pointed to the need for official codification of these principles (Boczar 1986, pp. 21–22). The 15th International Cooperative Congress (ICC), held in Paris in 1937, recognized these principles as the criterion by which to assess whether a given entity constitutes a cooperative (Czternasty 2013, p. 18; Suchoń 2019, p. 26).

As rightly emphasized in the doctrine, these principles and values have been modified in line with the changing premises of group activities in the economy–ideological, economic, social, and cultural. After World War II, the need to reconstruct and adapt the principles to new socio-economic conditions was noted. Therefore, the 22nd ICC adopted a resolution on the need to establish a commission that could deal with developing basic cooperative principles appropriate to the situation at that time (Boczar 1986, p. 22). Of particular note are the results of the work of the General Assembly of the ICA during the Congress in Manchester on the organization’s centenary, which took place from 20 to 23 September 1995.

At least three trends can be distinguished in the cooperative movement, which formulated the objectives of cooperatives in different ways: (1) the ideas of economic liberalism, (2) Christian solidarism, and (3) socialist utopia (Maliszewski 1989, pp. 21–49). The roots of Christian solidarism lie in the principle of love for one’s neighbour and mutual aid. Its creators believed that society is a real community linked by natural ties. According to them, families and the division of labour, for which “social peace” is essential, were of fundamental importance in such a community (Maliszewski 1989, pp. 13–33). The consequence of the social cooperative movement adopting the Church’s social doctrine is, on the one hand, treating it as a social movement and, on the other, emphasizing the moral aspect of work and cooperation (Piechowski 2013, pp. 36–44). In the cooperative theories of this trend, both work and cooperation were primarily aimed at building a new social bond by jointly satisfying the individual needs (material and spiritual) of people associating in cooperatives (Maliszewski 1988, p. 108). The principles of Christian solidarism align with the provisions of the 2030 Agenda, including respect for humankind. It is worth emphasizing that solidarism decisively rejects the treatment of humans as a means to achieve a specific goal, regardless of whether that goal is the profit of an individual, a capitalist, or the common benefit, as espoused by communism. Leopold Caro, one of the Polish theorists of cooperatives, pointed to Christian solidarity as a model worth promoting because it fosters interpersonal bonds and solidarity, and also teaches cooperation and self-help. Caro regarded cooperatives as bringing about both extremely significant and positive economic changes, and crucial “mental” benefits, fundamentally changing people’s thinking. All this serves the cause of solidarity well and brings its establishment closer (Caro 1931, p. 5). The Primate of Poland, Blessed of the Catholic Church, Stefan Wyszyński, wrote that the guiding principle of many of Prof. Caro’s articles, works, and publications which he supervised is the struggle for morality in economic life; the struggle for the primacy of ethics in economic life is perhaps Prof. Caro’s greatest contribution to science and to Polish social and economic life. He clearly discerned the close connection between socio-economic issues and moral sciences (Wyszyński 1939).

It is worth noting that in many countries, including Poland, priests were involved in establishing and running cooperatives, a fact which is likely to have influenced popes to refer to cooperatives as an effective instrument for implementing the Church’s social teachings. Stanisław Staszic, a Catholic priest, philosopher, translator, and naturalist, is considered the precursor of Polish cooperativism (Staszic 1916, p. 25). It was he who, in 1816, founded the Hrubieszów Agricultural Society with the aim of “improving agriculture and industry and jointly saving each other in times of misfortune.” At the end of the 19th century, thanks to support from the Catholic clergy, numerous food, agricultural and commercial, and savings and loan cooperatives were established in Poland, alleviating the economic hardships of the poorer social classes. Cooperatives established with the approval and participation of priests, and supported by their authority, operating in accordance with the recommendations of the encyclical RN, became popular in various communities, in cities and the countryside alike. An exemplary priest working to raise the level of civilization of the population entrusted to his spiritual care was Father Wacław Bliziński, who united the parishioners of the village of Lisków to create various cooperatives, as well as a public school, vocational schools, an orphanage, a health centre, numerous social and cultural organizations, and even their own newspaper (Chyra-Rolicz et al. 2023, pp. 30–32). Before World War I (WWI), more than 296 priests worked in 212 cooperatives in the Greater Poland region, often holding the highest positions in them. One of the best known was Father Augustyn Szamarzewski (Jakóbczyk 1983, pp. 725–26), who established savings and credit cooperatives that aimed not to maximize profits, but to provide cheap loans and support Polish activities in the field of trade and crafts. Father Piotr Wawrzyniak worked to promote cooperation between agricultural cooperatives and the already strong banking cooperative system (Łętocha 2025). He declared that “a priest who confines himself to the sacristy will enter heaven, but I say that he is not fulfilling his duty completely, because he should leave the sacristy and go among the people.” Wawrzyniak believed that the principles of Christian morality should form the basis of all cooperative work if it is to bring about any results, any measurable effects (Berkan 1932, p. 102).

The involvement of priests in cooperative activities occurs in many countries around the world. Priests sought to eliminate poverty in all its forms and dimensions, ensure decent work for all people, education, ensure equal opportunities and reduce existing inequalities. It can be said that, although the concept of sustainable development and Agenda 2030 did not yet exist, many of the current sustainable development goals were being pursued. The priests worked in many countries around the world, pointing to the need to combine moral and social goals with economic development. A great example is the work of Father José María Arizmendiarrieta, who initiated the Mondragon Cooperative Group in the Basque Country in Spain. This is the world’s largest complex of worker cooperatives and is still operating today (Casas 2006). Guided by CST and a desire to promote dignity and well-being after the Spanish Civil War, Father Arizmendiarrieta began to establish cooperatives and took steps to develop them. He founded a vocational school in Mondragon (Arrasate), whose graduates, inspired by him, established the ULGOR cooperative in 1956, which was the beginning of an entire system based on cooperative principles–with its own bank, social insurance, and education (Mondragon University). Father Arizmendiarrieta was the originator of many solutions that his students put into practice. Currently, Corporación Mondragon brings together several dozen cooperatives operating in the industrial, financial, commercial, and educational sectors (Stikkers 2020; MONDRAGON 2025). They therefore also pursued the goals of education, as emphasised in Agenda 2030 as Goal 3.

In Italy, priests and Catholics are extensively involved in developing cooperatives. For example, in 1890, Luigi Cerutti, a young priest from Gambarate near Venice, founded the first Catholic credit union. Priests played a fundamental role in the development of credit unions, since they were usually among the few educated people in villages and also the highest local moral authorities (Bianchi 2021). Expanding access to banking products and services for all underlines Goal 8.

Clergy also contributed to the development of the cooperatives in Canada. It is worth mentioning, for example, Moses Michael Coady, best known for his role in the Antigonish Movement. Coady introduced new organizational solutions for cooperatives, contributing to the development of cooperatives and credit unions in Canada. His work also influenced the development of cooperatives in Africa. Both Coady and Father Jimmy Tompkins contributed to the development of the Antigonish Movement (Welton 2001, p. 6). The former is considered the founder of this movement in Canada for economic and social justice, undertaking activities for adult education and the development of cooperatives in Canada. It is worth mentioning the Coady International Institute, which was established as part of St. Francis Xavier University in 1959 and was named in honour of Moses Coady, the eminent founder of the Antigonish Movement for economic and social justice. In collaboration with partners in Canada and around the world, the Institute strives to reduce poverty and transform society by strengthening local economies, promoting social responsibility, and good governance (Coady Institute 2025). These goals are aligned with several SDGs, starting with the basic one, which is the reduction of poverty.

The involvement of priests in running local cooperatives proved to be a common feature of cooperative activity in rural Ireland at the turn of the 19th and 20th centuries, promoting economic democracy and combating social injustice. An example would be the Ballaghderreen Co-operative Society, which employed a priest as both its president and vice-president in its early days (Doyle 2019). In Germany, in 1920, a priest initiated the establishment of the Samerberg energy cooperative in rural Bavaria, which provided electricity to ten municipalities with over 1000 inhabitants from its hydroelectric power plant with an energy network and served approximately ten municipalities with over 1000 inhabitants (Wierling et al. 2020, pp. 239–56).

5. Cooperatives in the Teaching of the Popes and the Sustainable Development Goals—From Leo XIII to Paul VI

In the official social documents of the Catholic Church during the pontificates of Popes from Leo XIII to Paul VI, there are few statements that directly refer to cooperatives. Only Pius XII in some of his speeches and John XXIII in his encyclical Mater et Magistra mention cooperatives by name. However, many papal statements address issues of cooperative interest and set tasks for Catholics that are also tasks for the cooperatives’ members. Analysing the papal teachings on cooperatives, dating back to the late 19th century and the groundbreaking encyclical Rerum Novarum, reveals many parallels with the concept of sustainable development—in both its social, economic, and ecological dimensions. Cooperatives are entities that operate within the economy, pursuing social and environmental goals.

The opening passages of Pope Leo XIII’s encyclical RN of 15 May 1891 contain thoughts that converge with the ideas and activities of the cooperative movement. Leo XIII, in accordance with the traditional position of the Church, condemned “voracious usury” and the control of production and trade in the hands of a few people (Pope Leon XIII 1891, RN 2). In response to the threats of socialism, which advocated the abolition of private property and the transformation of private property into common property to be managed by the community and the state (RN 2), the Pope highlighted the principle of the inviolability of private property (RN 12) and the need for its protection by law established by the state (RN 30). When people know that they are working for themselves, they work with greater eagerness and enthusiasm. An increase in the number of owners would bring about a more equitable distribution of national wealth (RN 35). The Pope considered as false the view that the struggle between the rich, powerful capitalists and the poor, weak workers is a natural phenomenon. Both classes need each other: “capital cannot do without labour, nor labour without capital” (RN 15) and they have a duty to treat each other fairly (RN 16). The issue of protecting private property and promoting its widespread adoption, raised by Pope Leo XIII, is in line with Goal 1, which is to eradicate poverty, including by ensuring people’s right to property. Criticism of the concentration of capital and usury, and a more equitable distribution of national wealth, refer to sustainable and inclusive economic growth, to which the decent work of many people contributes (Goal 8). The Pope’s focus on class cooperation promotes a peaceful and inclusive society (Goal 16).

The Pope Leo XIII drew attention to the key role of associations in social life, including in providing assistance to those in need, mentioning among them “mutual aid societies” (RN 36), which were referred to at the time as cooperatives (Zakrzewski 2002, p. 158). He pointed out that they can be employee-owned or mixed (i.e., with employer participation). Association is a natural characteristic of human beings, resulting from the weakness of individual human strength (RN 37), and freedom of association stems from natural law and the social nature of human beings (RN 38). The Pope praised those Catholics, including the clergy, who help establish workers’ associations, supporting them with advice and resources, ensuring them honest and profitable work (RN 41). He set the goal of these associations as growth “in spiritual, bodily, and material goods” and emphasized the primacy of spiritual goals (RN 42). This is consistent with the basic tenets of cooperatives, which seek to enhance the moral and material conditions of its members, and assign a crucial role to social and educational activities aimed at the spiritual and intellectual development of its members (Doskocz 1929, pp. 13–34). Since a cooperative is an association, Leo XIII’s teaching also applies to cooperatives. In his encyclical RN, the founding document of CST, Pope Leo XIII defended the inalienable dignity of workers, linked to the importance of property rights, the principle of cooperation between social classes, the duties of workers and employers, and the right to association (Pezzini 2006, p. 10). Pope Leo XIII’s references to the right of association and to workers’ associations ensuring fair and profitable work promote workers’ rights and the creation of decent jobs and the strengthening of entrepreneurship (goal 8). Associations that help those in need contribute to poverty reduction (Goal 1).

The role of lay Catholics in solving socio-economic problems was pointed out by Pope Pius X in his encyclical Il Fermo Proposito (Pope Pius X 1905) of 11 June 1905, concerning the development of the Catholic Action association. Lay Catholics can act, in the People’s Union, for example (National Union of Italian Catholics 2025), an organization aimed at uniting Catholics of all social classes, especially the working and agricultural classes, operating in various institutions, solving practical social problems (ACTA SANCTAE SEDIS 1903–1904, points 7–8, 15–16). The Pope also recalled his words from the Motu Prioprio of 18 December 1903, in which, referring to the encyclical RN, he indicated how one of the principles of Christian popular action, encompassing the entire Catholic social movement, is for capitalists and workers to cooperate through institutions such as mutual aid societies, or the cooperatives. This is a reference to a peaceful and inclusive society (Goal 16).

Pope Benedict XV, whose pontificate coincided with the WWI, not only called for peace, but also worked for it. In his encyclical Ad Beatissimi Apostolorum of 1 November 1914, he stated that the ongoing struggle between the proletariat and the property-owning classes was being incited by agitators who led to riots and bloodshed. It is forgotten that one’s own fate can be improved through honest work and that class struggle should be replaced by justice, kindness, and helpfulness (Pope Benedict XV 1914, points 12–13). In his next encyclical, Sacra Propediem, dated 6 January 1921, the Pope stated that Catholic associations, including those of young people, workers, and women, can work for peace, including between classes, by fulfilling their duties, striving for perfection in life, and setting an example for others (Pope Benedict XV 1921, points 13–14). In his encyclical Paterno Iam Diu of 24 November 1919, he recognized the role of associations working to save children from poverty resulting from war (Pope Benedict XV 1919, point 2). Although Pope Benedict XV did not comment directly on cooperatives, he did note the role of associations in promoting world peace, peace between the classes of owners and workers, and in providing aid. The humanitarian programmes organized by the Holy See during his time, such as delivering humanitarian aid convoys, food aid, and especially aid to malnourished children in countries affected by conflict, can be compared to the Red Cross programmes (Ujházi 2024). In this regard, the teaching of Pope Benedict XV refers to the sustainable development goals in promoting a peaceful and inclusive society (Goal 16).

The role of the cooperative movement in solving social issues was recognized by Pope Pius XI in his encyclical Qadragesimo Anno (QA) of 15 May 1931. He indicated that various types of associations were formed inspired by the teachings of Leo XIII, including those that provided mutual economic assistance to their members (Pope Pius XI 1931, QA 34), and that a movement of Christian workers’ associations (QA 36) had also developed, as well as associations among farmers and other representatives of the middle class, combining spiritual development and economic benefits (QA 37). This descriptive term also seems to refer to cooperatives as associations of a dual nature, i.e., economic and socio-educational.

Pope Pius XI developed Leo XIII’s teaching on the freedom to form associations, and define their principles. He formulated the principle of social subsidiarity, or the auxiliary nature of all social activity (QA 79–81). The consequence of this principle is social solidarity, manifested in cooperation between different social groups (QA 82). Pope Pius XI called associations comprising employees and employers, united by the performance of professional activities, “corporations” (QA 84), from which the idea of Christian corporatism would later develop (Strzeszewski 2003, p. 269). Pius XI’s extensive development of the teaching on associations and his reference to various associations of workers and farmers providing economic benefits and spiritual development is a strong promotion of inclusive economic growth (Goal 8). The indication that the fundamental principles of economic life should be social justice and social charity, rather than unlimited free competition (QA 89), is a call to reduce inequality (Goal 10). Pius XI recalled Leo XIII’s teaching on the role of private property in improving the living conditions of the proletariat and agricultural workers (QA 61). This point is in line with the goal of eradicating poverty through, among other things, the protection of private property (Goal 1). Pius XI encouraged the harmonization of employment contracts with company agreements in order that employees could become co-owners of assets or management, and also to share in the profits generated to a certain extent (QA 65). The teaching of Pope Pius XI can be applied to cooperatives, which are owned by their members, allowing them to participate in economic life (Goal 10) and enabling them to influence a safe working environment (Goal 8) and ensuring a participatory decision-making process (Goal 16). These were therefore recommendations to introduce employee participation in the form of co-ownership, co-management, or profit sharing (Grima 1992).

Pope Pius XII spoke directly about cooperatives. As early as in his radio address on 1 September 1944, he stated that small and medium-sized properties in agriculture, crafts, trade and industry could achieve the benefits of large entities through cooperatives (Pope Pius XII 1944). On 10 July 1946, in a letter to the president of Semaines Sociales de France (Pope Pius XII 1946) Pope Pius XII pointed out that the creation of associations would be more beneficial for the profitability of enterprises, especially where small, independent producers had disappeared, and a year later (18 July 1947), in a letter to the same president, he emphasized the role of cooperatives in promoting small and medium-sized enterprises (Pope Pius XII 1947). Pope Pius XII’s statements on cooperatives promote the development of small and medium-sized enterprises and farms, which can participate in economic growth through cooperatives (Goal 8).

Speaking at a meeting of the Board of the International Savings Institute on 16 May 1955, the Pope recalled that savings banks were established to help the working class. Therefore, they should support cooperatives in the supply of raw materials or equipment, which will increase their productivity, and the cooperation of capital and labour will benefit the workers themselves (Pope Pius XII 1955). This statement indicates that savings cooperatives increase national access to financial services and credit (Goal 8).

In a speech given on 24 April 1956 to farmers in Fucino, Italy, the Pope pointed out the benefits of cooperatives for small farm owners. Cooperatives enable them to enjoy benefits usually available only to wealthy farmers, thanks to such factors as the available capital, modern work tools, product sales, and purchasing means of production on better terms. Raising the economic level allows communities to provide their members with amenities, recreation, meeting places, and means of information and intellectual development. Cooperation makes human relations more just and fraternal (Pope Pius XII 1956a). This is a reference to modern sustainable agriculture (Goal 2), in which the incomes of small food producers forming cooperatives can increase through better access to factors of production and to the market. This will also allow for better, more integrated development of human settlements (Goal 11). The aim of establishing agricultural cooperatives in many countries was to modernize and rationalize the trade in agricultural goods and industrial products for agriculture, which was to help maintain and strengthen the economic condition of farms and, in some cases, to sustain their national identity and social position in difficult times (Suchoń and Zuba-Ciszewska 2020). In a radio address to participants of the Christian Workers’ Association (ACLI) conference on 1 May 1956, Pope Pius XII pointed out that they should implement justice, freedom, and peace in social life through positive cooperation between classes and spread the Kingdom of God, which is the kingdom of justice and love (Pope Pius XII 1956b), i.e., contributing to the creation of peace (Goal 16).

In his speech on 10 May 1956, to representatives of the Italian Cooperative Confederation (Confederazione Cooperativa Italiana), Pius XII stated that cooperative principles are consistent with the principles of Christian social teaching and that the production and distribution of material goods should support the moral and spiritual development of humans, their freedom and rights. The purpose of cooperatives is to help people achieve greater profits from their work and protect them from hardship. They serve the economic interests of their members and support their development. To this end, they need the commitment of their members and their cooperation for the common good and social responsibility (Pope Pius XII 1956c). Being an active member of a cooperative means being involved in social and economic life, which helps to reduce inequalities in the country (Goal 10) and the cooperative offers better working conditions to its members (Goal 8). Pius XII was a pope who directly addressed cooperatives in his teachings, recognized the compatibility of their activities with the principles of CST, and spoke appreciatively about their role in social and economic life.

The positive significance of cooperatives was also emphasized by John XXIII in his encyclical Mater et Magistra (MM) of 15 May 1961. In it, the Pope mentioned cooperatives in the context of a just economic system in which the dignity of working people is preserved, where they have the opportunity to take initiatives, and their sense of responsibility is developed (Pope John XXIII 1961, MM 70). Therefore, cooperatives, including craft and agricultural cooperatives, should receive support (MM 72). In order for a cooperative to be profitable, it should adapt its production activities to the needs of consumers and technological progress (MM 74), and its workers and members should be properly educated (MM 75). The state should support cooperatives with appropriate economic policies in the areas of education, taxation, credit, and social security (MM 75). Through their activities, cooperative members have the task of fostering a sense of duty and cooperation in society (MM 77). The teachings of John XXIII on cooperatives indicate that cooperatives, as a fair economic system that guarantees the dignity of work and enables cooperative members to demonstrate their creativity and entrepreneurship, ensure inclusive and sustainable economic growth (Goal 8). Effective cooperatives adapt to market needs and their employees are well educated (Goal 8).

In addition to the role of cooperatives in small-scale industry, the Pope recognized their importance in the development of agriculture, including improving the profitability of farms. Farmers should educate themselves and form cooperatives, thanks to which they would be organized and able to participate in public life, both at the administrative and political levels (MM 129). Thanks to cooperatives, a sense of solidarity develops among farmers, who can benefit from scientific and technical progress in production and protect the price of their products (MM 132). Pope John XXIII’s statement, therefore, refers to an important goal pursued by cooperatives, namely the creation of sustainable agriculture, where small farmers earn higher incomes through better access to factors of production and to the market (Goal 2) and can organize themselves and participate in public life (Goal 16). Cooperatives’ members must act within the moral and legal order, bearing in mind the common good, and the state should support their involvement in the development and improvement of living standards in agriculture and rural areas (MM 133). The Pope’s teaching on the role of agricultural cooperatives had a significant impact on agrarian social Catholicism, represented by the JARC (LAS JUVENTUDES DE ACCIÓN CATÓLICA RURAL) movement in Spain, whose principles include cooperation in technical and technological progress, social action, dynamism in temporal and spiritual action, and the promotion of the mission of rural communities (Carbajal and Barrio 2020, pp. 215–30).

The encyclical MM contains numerous general social guidelines also referring indirectly to cooperatives. The Pope indicated that people associate with each other, which is their natural tendency, in order to achieve goals that go beyond the capabilities of the individual (MM 46), and that they do so in freedom and responsibility (MM 49). The proliferation of relationships through various forms of social activity and legal institutionalization, i.e., socialization, has its roots in scientific and technological progress, increased production efficiency, and higher living standards for citizens (MM 45). This can be applied to cooperatives, which enable many people to participate in social and economic life (Goal 10). Associations should have real autonomy and cooperate with each other for the common good (MM 52). Remuneration for work must be determined in accordance with the principles of justice and fairness (MM 58). Employees should be guaranteed a share in the ownership of the enterprise (MM 64) and its profits (MM 62), and should be able to take greater responsibility for their enterprise (MM 83). The teachings of Pope John XXIII can be applied to a cooperative owned by its members, which allows them to participate in economic life (Goal 10), enables them to influence a safe working environment (Goal 8) and ensures a participatory decision-making process (Goal 16). These principles are best fulfilled by worker cooperatives, in which employees are the sole owners of their workplace, share its profits among themselves, and manage it. A good example of such a humanistic business system are the aforementioned cooperatives associated with in Mondragon Corporacion Cooperativa in Spain, founded as a cooperative in 1956 on the initiative of Fr. Jose Maria Arizmiendiarrieta (Errasti et al. 2025).

Another pope, Paul VI, also spoke positively about cooperatives, for example, during the FAO (Food and Agriculture Organization) Conference on Agricultural Cooperatives on 25 May 1972. Paul VI stated that cooperatives enable farmers to actively participate in decisions that affect their work and lives. He emphasized the role of agricultural cooperatives in alleviating world hunger through increased agricultural productivity resulting from farmers’ use of scientific and technical progress. The agricultural cooperatives thus contribute to sustainable economic growth and social justice (Pope Paul VI 1972). The role of agricultural cooperatives is not limited to eliminating hunger, improving food security and developing sustainable agriculture (Goal 2), but according to Pope Paul VI, it affects the entire economy (Goal 8) and ensures social justice that compensates for inequalities (Goal 10).

In his encyclical Populorum Progressio of 26 March 1967, Pope Paul VI highlighted how economics and boosting productivity, as well as technology should lead to economic growth and social progress, in addition to improving human welfare and moral and spiritual development (Pope Paul VI 1967, point 34). In his apostolic letter Octogesima Adveniens of 14 May 1971, he also referred to the burgeoning technocracy, which should be counteracted by modern forms of democracy. It should provide people not only with access to information and self-expression, but also with the opportunity to become involved as members of a community for which they are jointly responsible (Pope Paul VI 1971, point 47). A cooperative can be a modern form of democracy because it ensures a participatory, open decision-making process, as each member of the cooperative has one vote (Goal 16). Many authors emphasize the advantages of cooperatives as a democratic form of economic organization based on ethical values. They view them as an alternative to the traditional business model, overcoming the antinomy between capital and labour, increasing employee involvement and participation, and contributing to the common good of the local community (Ellerman 2016; Wiksell 2020; Peuter and Dyer-Witheford 2010; Esim and Katajamaki 2016).

6. Cooperatives in the Teaching of the Popes John Paul II, Benedict XVI and Francis and the Sustainable Development Goals

The Pope John Paul II spoke directly about cooperatives on 26 June 1998. Addressing the Central Institute of Co-operative Credit Banks, he recalled Italy’s long tradition of cooperative banks, inspired by the teachings of Leo XIII, who in his encyclical RN encouraged Catholics to form associations. Since the end of the 19th century, Catholics had been creating a network of rural banks, the Casse Rurale, serving local communities, protecting family savings, eliminating usury, and supporting small and medium-sized enterprises. Moreover, Italian cooperative banks draw on the ideas of cooperation and solidarity, meeting the needs of entrepreneurs and society at the local level (Pope John Paul II 1998). This is in line with increasing access to banking for all (Goal 8), including small businesses, thus allowing them to gain greater market share (Goal 9).

In his encyclicals, Pope John Paul II addressed many issues of importance to the cooperative movement. In the encyclical Redemptor Hominis (RH) of 4 March 1979, he pointed out that advances in technology should be accompanied by the development of morality and ethics (Pope John Paul II 1979, RH 15) and that man “cannot become a slave to things, to economic relations alone, a slave to production” (RH 16). These statements can be applied to cooperatives, which are based on cooperative principles and values and which, in addition to their economic activities, also carry out social, educational, and cultural activities for the benefit of their members and their environment (Zuba-Ciszewska 2016). This in turn achieves sustainable growth (Goal 8).

In his encyclical Laborem Exercens (LE) of 14 September 1981, Pope John Paul II pointed out that human work is central to the social question (Pope John Paul II 1981, LE 3). According to the Pope, those who work and those who control or own the means of production come together to create a community. Therefore, in every social system, “labour” and “capital” are necessary components of the production process (LE 20). However, the Pope reminded us of the primacy of “labour” over “capital” because labour is the cause, and “capital” is the means of production, which is an instrument (LE 12). In a situation marked by exploitation of workers, poverty and hunger, new forms of solidarity among working people and solidarity with these people are imperative (LE 8). These words can be applied to a cooperative, which is a form of solidarity-based cooperation between cooperative members, co-owners of the enterprise’s capital (Goal 8) enabling cooperative members to escape poverty (Goal 1).

Sometimes employees participate in the management and control of enterprise production. Through appropriate associations, they exert influence on working conditions, wages, and social legislation (LE 8). As one of the workers’ rights, the Pope indicated the right to associate, i.e., to form associations or unions to defend the interests of those employed in various professions (LE 20). Farmers should also have the right to associate for economic, social, and cultural development (LE 21). As enterprises jointly owned by their members, cooperatives protect workers’ rights and contribute to inclusive economic growth (Goal 8). There are numerous examples of types of cooperatives that provide work for their members, such as agricultural production cooperatives, worker cooperatives, and social cooperatives. These cooperatives involve various social groups with significant economic and social interests in the activities of the enterprise (Sacchetti and Tortia 2014).

Capital, as a means of production, can take the form of private, public, or collective ownership and is intended to serve labour. It is possible to combine labour with capital ownership through entities with economic, social, and cultural objectives that are autonomous from public authorities. These entities are based on mutual cooperation between people for the common good, and their members actively participate in them (LE 14). Cooperatives are an example of enterprises that combine economic and social goals based on people working together for a common goal (Goal 8). The Pope also pointed to the rights of disabled people to work, in order that they may be included in productive activities in line with their qualifications (LE 22). In this sense, the principles of workers’ and social cooperatives align with care for people, especially those with disabilities and help reduce inequalities between people by eliminating discriminatory practices and policies (Goal 10). The aim of cooperatives for the disabled and the blind is their professional and social rehabilitation through work in a jointly run enterprise. Italy is considered the pioneer of social cooperatives, and its experience has become a model for other countries (Borzaga 1996).

John Paul II indicated that solidarity presents the path to peace and development and consists of cooperation between individuals and nations in his encyclical Sollicitudo Rei Socialis of 30 December 1987 (Pope John Paul II 1987, SRS 39). One of the many forms of poverty in the world is the restriction of human rights, for example, the right to association and economic initiative, which destroys entrepreneurship, and the creative subjectivity of citizens. The Pope also drew attention to the idea of integral development, which encompasses not only the economic aspect, but also the “cultural, political, and simply human” (SRS 15). These statements of Pope John Paul II on cooperation between people contributing to peace and their opportunities for association are consistent with many sustainable development goals, including employee entrepreneurship (goal 8) and the promotion of a peaceful society (Goal 16). Among the specific signs of underdevelopment, which also affect developed countries, the Pope highlighted the lack of housing (SRS 17). In many countries, housing cooperatives (e.g., Great Britain, Germany, Sweden, Poland) have a long tradition of solving people’s housing problems (Suchoń 2020; Kotlińska et al. 2021).

In his encyclical Centesimus Annus (CA) of 1 May 1991, written on the occasion of the 100th anniversary of Rerum Novarum, Pope John Paul II stated that a correct vision of society stems from the Christian concept of the person. The social nature of humans is expressed in various intermediate groups, including economic communities, which have autonomy within the framework of the common good (Pope John Paul II 1991, CA 13). The Pope recalled that the encyclical RN influenced the transformations at the turn of the 19th and 20th centuries, including the process of self-organization of society, in the form of manufacturing, consumer, and credit cooperatives, including those with Christian participation. Thanks to them, economic growth is based on the principles of solidarity and respect for the value of the person (CA 16). Freedom of association is one of the factors that make work dignified, with the result that it ceases to be a “commodity” (CA 19). Every individual has the right to initiative, property, and freedom in the economic sphere, which affects the efficiency of the economy of a country where the cultural and national dimensions are also important (CA 24). Combining personal benefit and the interests of society serves the social order (CA 25). Disciplined work and solidarity facilitate the creation of “work communities” based on reliability, diligence, prudence in taking reasonable risks, courage in making difficult but necessary decisions for the functioning of the enterprise, and credibility in personal relationships (CA 32). The Pope recalled that the purpose of a business, apart from making a profit, “is the existence of a community of people who, in various ways, strive to satisfy their basic needs and constitute a special group serving the whole of society” (CA 35). Employees fulfil themselves as human beings through their work when they are not alienated but grow in their participation in an authentic and supportive community (CA 41), in the life of the enterprise, where their dignity is respected and, working with others, they work “on their own” using their intelligence and freedom (CA 43). A company is not merely an association of capital, but also one of individuals, and its goal is the common good (CA 43). These words can be applied to cooperatives, in which, thanks to cooperation with other people and joint decision-making, common goals are achieved, allowing cooperatives to transcend human individualism (Ribas et al. 2022). These statements of Pope John Paul II on the self-organization of society in the form of cooperatives, based on the principles of freedom, ownership, solidarity, respect for employee dignity, responsible management, and the pursuit of social purpose, in addition to maintaining efficiency, can be applied to the concept of inclusive economic growth (Goal 8). Work communities, which include cooperatives, should be effective and accountable (Goal 16).

The next two popes devoted substantial direct attention to the issues of cooperatives. Pope Benedict XVI, in his encyclical Caritas In Veritate (CV) of 29 June 2009, pointed out that economics and finance, as tools, should be used ethically for the development of individuals and nations. Credit unions are an example of entities conducting financial activities based on principles, in a transparent and, at the same time, profitable manner (Pope Benedict XVI 2009, CV 65). The Pope also drew attention to consumer cooperatives, which have a long tradition and were also established by Catholics. These are associations representing the interests of consumers and play an important role, especially in times of crisis and lower purchasing power, and are also socially responsible in shaping consumer choices. Pope Benedict XVI’s statements indicate that the ethics of cooperative activity stemming from cooperative principles and values allows for the implementation of one of the sustainable development goals, which assumes the functioning of effective and responsible entities (goal 16), as well as enabling people to participate in socio-economic life regardless of their lower economic situation (Goal 10) and shaping sustainable consumption (Goal 12). According to this Pope, producers from poor regions should introduce their products to the market in a way that ensures greater profits, better organization, technology, and the development of producers (CV 66). While cooperatives are not explicitly referred to here, examples indicate how agricultural cooperatives play an important role in the market sale of their members’ agricultural products, for example, which is particularly important for small producers (Abraham et al. 2022) and enable the creation of more sustainable agriculture through better access to production factors and markets (Goal 2).

Pope Benedict XVI renewed the call of the Church’s social doctrine for new forms of worker cooperation that seek to defend their rights (CV 25). It is important that entities which are not guided by the principle of profit, despite their generating economic value (CV 37), are that they are able to operate on the market, and that production organizations which serve mutual aid and social purposes (CV 38) and forms of solidarity economy (CV 39). The Pope also spoke about democracy in economic activity, where solidarity, responsibility for justice, and the common good are bolstered (CV 38). As an example from the statement of Pope Benedict XVI, we can point to cooperatives, which are democratic because they ensure a participatory, open decision-making process for members (Goal 16), and in addition to production goals, they also pursue social goals, including the protection of workers’ rights (Goal 8). Pope Benedict XVI pointed out that the relocation of companies’ production activities, which results from the increase in the entity’s capital, may lead managers to feel less responsible for their environment, which includes employees, suppliers, and the local community, and might instead be guided solely by the interests of capital owners. However, there are examples of managers who are aware of their company’s deep ties to the territory in which it operates and of the company’s social responsibility (CV 40). Although Benedict XVI does not mention this type of enterprise, it is precisely this rootedness in the local community and creation of a robust productive and social system that is characteristic of cooperatives (Majee and Hoyt 2011) which is in line with the goal of promoting sustainable production based on local resources (Goal 12). The Pope also emphasized that for the economy to function properly, it needs ethics based on justice and the true good of the human (CV 45). He also pointed out that there are enterprises in the community economy that treat profit as a tool for achieving humanistic and social goals (CV 46). A cooperative is an example of an entity that pursues social goals in addition to economic ones, ensuring inclusive sustainable development (Goal 8). Among social enterprises focused on creating social transformation, one can point to a social cooperative (Zadroga 2022) or a workers’ cooperative (Stervinou et al. 2021).

During an address to members of the Italian Confederation of Cooperatives and the Italian Federation of Cooperative Credit Banks (Confederazione delle Cooperative Italiane and Federazione delle Banche di Credito Cooperativo) on 10 December 2011, Pope Benedict XVI recalled that cooperatives bring together two dimensions: the individual dimension, manifested in the protection of individual rights, and the community dimension, concerning solidarity, the promotion of the common good and local economic development. The Pope emphasized Catholic cooperatives’ long history in Italy and the crucial social and evangelizing role they perform by humanizing, bringing hope and strength, which is particularly important in times of economic crisis. Cooperatives are characterized by a commitment to building solidarity in the economy and promoting a culture of life and families that can count on decent work. These entities are open to the needs and initiative of every person, regardless of race or religion. They are also characterized by Christian inspiration, encouraging various experimental initiatives that draw on the social teachings of the Church, such as social consortia for development. They should also operate within the “logic of an economy of selflessness, responsibility, and the promotion of responsible and moderate consumption” (Pope Benedict XVI 2011). The teaching of Pope Benedict XVI on cooperatives highlights the importance of solidarity through the reduction in inequalities, inclusion in social and economic life, non-discrimination (Goal 10), ensuring decent work (Goal 8), implementing the principle of sustainable consumption (Goal 12) by combining the individual and community dimensions (Goal 16).

On the occasion of World Food Day on 16 October 2012, in a letter addressed to the Director-General of the FAO, Pope Benedict XVI wrote that agricultural cooperatives support farmers and rural populations through solidarity and participation. They can have an important task in the context of entities guided solely by profit, market protection, non-food use of agricultural products, and the introduction of new production techniques without the necessary caution. The presence of agricultural cooperatives can end speculation on the agricultural market and prevent the monopolization of farmland, a process through which farmers lose their land. Additionally, cooperatives promote the principle of subsidiarity by promoting the common good and the inclusion of individuals, as well as protecting individual rights. The Pope’s words can be included in one of the goals of sustainable development, which is to create more sustainable agriculture (Goal 2). The Pope’s statement that the role of women in rural cooperatives should be emphasized, for reasons of their work in conditions unfavourable to agriculture, their care for their families, and their preservation of the knowledge and skills of the rural world can be related to appreciating the role of women (Goal 5). Cooperatives encourage “sharing and selfless giving, which are the fruits of solidarity and fraternity, respectively” (CV 39). According to this Pope, rural cooperatives engaging in agricultural production, ensuring food security, improving living conditions in rural areas, and giving hope to young people who want to live in the countryside should receive legal and financial support from public authorities (Pope Benedict XVI 2012). Pope Benedict XVI’s words concern the important role of cooperatives in rural areas, which ensure food security (Goal 2) and also allow for better development of human settlements in rural areas by offering employment and paying taxes to municipalities, thanks to which they can develop (Goal 11). One example of cooperatives ensuring food security is dairy cooperatives in Poland, which provide access to a variety of dairy products, including basic ones, across the country (Zuba-Ciszewska 2020).

Pope Francis, speaking extensively about cooperatives, also drew attention to new issues. In his message to the Festival of Social Science in Verona on 21–24 November 2013, the Pope noted that despite the crisis and decline in profits, cooperatives had maintained their employment levels. Solidarity, a key word in the social teaching of the Church, should be applied to the aim of guaranteeing employment. Pope Francis also recalled the year 1954, when he was a teenager and heard from his father about Christian cooperatives, which are a sure path to equality, albeit a slow one economically (Pope Francis 2013). Pope Francis’ words about solidarity in the context of cooperatives can be applied to their role in including people in social and economic life regardless of their circumstances (Goal 10) and ensuring decent work for them (Goal 8).

In his speech to the Italian Cooperative Confederation Confcooperative on 28 February 2015, Pope Francis called for the search for new areas in which cooperatives could operate to counteract the “culture of rejection,” for example, in meeting social and health needs. On the basis of subsidiarity, cooperatives, parishes, and hospitals could create an effective network of assistance and solidarity. Cooperatives should support the weakest members of the local community and society, for example, by giving employment to those out of work, an extremely numerous group among young people and the elderly (Pope Francis 2015b). This is direct solidarity with the excluded (Goal 10), including in ensuring work (goal 8) and universal health care (Goal 3). An example of this are social cooperatives involving Caritas, which in Poland is a charitable institution of the Polish Episcopal Conference. These cooperatives work for the social and professional reintegration of their members and employees, including the homeless, those who have undergone treatment in addiction treatment centres, and people with disabilities, by providing various market services such as catering, cleaning, transport, and repairs (Caritas 2025). According to Pope Francis, cooperatives could also become involved in workers buyouts (“empresas recuperadas”) of companies in difficult situations owned by older people. The form of workers buyout (WBO) cooperatives has a long tradition (Vieta 2019, pp. 162–87), and both the economic crisis of 2009 and the pandemic crisis of 2019–2021 highlighted their growing importance in many countries, such as Italy, France, and Spain (Stefano et al. 2024). It can therefore be said that this is an expression of solidarity with people who find themselves in a difficult situation due to their age (Goal 10).

According to Pope Francis, a member of a cooperative cannot be just a supplier, an employee, or a well-treated user, but thanks to the cooperative, they should grow personally, socially and professionally, in terms of responsibility, in the realization of hope, and in working together. The principle to be implemented is one of cooperation and involving all in achieving the goal. Moreover, cooperatives can play a key role in supporting family life and combining work with family, which is beneficial for women in making it possible for them to “develop within their vocation and realize their own talents.” As examples of such activities, the Pope pointed to childcare and care for the elderly in the form of nurseries or home care (Pope Francis 2015b). The words of Pope Francis indicate that e cooperatives can support women in combining family life with work (Goal 5).

In the same speech, Pope Francis pointed out that cooperatives often struggle with a lack of capital and encounter difficulties in securing public funds. Cooperatives should therefore work together more with cooperative banks. With this statement, the Pope indicates that cooperation between cooperatives and cooperative banks helps production or commercial entities to become involved in the value chain and ensure appropriate market shares (Goal 9). Cooperatives should also manage their capital fairly, pay fair wages to their employees, and invest primarily in initiatives that are truly necessary. Pope Francis also warned against false cooperatives whose goals are immoral, aimed at exploiting employees, manipulating the market, or corrupt trade. He called cooperatives ‘honest entities’ when they are authentic and pursue transparent and clear goals. In such situations, they can play a key role in the local community and the country as a whole. As such entities are healing “in the treacherous sea of the global economy,” they must be supported. The Pope’s statements indicate that the ethics of cooperative activity stemming from cooperative principles and values allow for the functioning of effective and responsible entities (goal 16) that pursue sustainable economic growth (Goal 8). The Pope highlighted how thanks to international cooperative associations with a long-standing, cooperatives can work together on the principles of solidarity and justice and face the new challenges of the global market head-on. He emphasized that the Catholic faith and identity lie at the core of Italian cooperatives, yet Christians should be open to cooperation with non-Catholic cooperatives, for the simple reason that Christian values must be shared. It is important to emphasize that cooperation between cooperatives from different countries allows for the implementation of positive models around the world and thus revitalizes the global partnership for sustainable development (Goal 17).

In his encyclical Laudato si’ (LS) of 24 May 2015, Pope Francis called for the protection of our common home, the planet, and for humanity to unite in the pursuit of sustainable and integrated development (Pope Francis 2015a, LS 13). According to the pontiff, the idea of unlimited growth is based on the fallacious assumption that goods are infinitely available, which in turn leads to their excessive exploitation (LS 106). For the economy, in accordance with the prevailing technocratic paradigm, technological development is a source of profit without regard for possible negative consequences for humans, such as inappropriate size of production and distribution of wealth or environmental pollution (LS 109). The Pope points to how small agricultural producers’ cooperatives function, as these introduce less polluting production systems as one way of moving away from such practices (LS 112). Cooperatives that use renewable energy sources also work to protect the environment, while ensuring self-sufficiency for the local community and even enabling the sale of surplus energy. This is an expression of responsibility, a sense of community, and concern on the part of local residents, which can exert pressure on political authorities to become more involved in this regard (LS 179). Pope Francis’s statements on the role of cooperatives in environmental protection indicate that agricultural cooperatives can introduce sustainable agricultural production systems (Goal 2) and energy cooperatives provide access to sustainable energy (Goal 7). Pope Francis also emphasized the importance of the concept of the common good, which allows members of a community to achieve growth and prosperity while respecting their rights and on the basis of subsidiarity and “distributive justice” (LS 156–157). This can also be applied to cooperatives, which are a form of organization of common goods, as they are directly linked to new challenges in the area of common goods, such as housing, food, energy, education, and health (Albareda and Sison 2020). By caring for the common good, cooperatives support the creation of a peaceful and inclusive society (Goal 16).

On 12 September 2015, during an audience with the staff and members of Italy’s largest cooperative bank, the Cooperative Credit Bank of Rome (BCC), the Pope emphasized that the Catholic Church is well aware of the value of cooperatives, which is why many of them were founded by priests, committed lay faithful, and communities imbued with the spirit of Christian solidarity. The crucial challenge ahead for cooperatives is continuous development and supporting the active participation of members so that they work together and for others. In the case of a cooperative bank, it should “humanize the economy and combine efficiency with solidarity” (Pope Francis 2015c). This is effected through a system of microcredits, assistance in creating businesses that provide people with employment and thus dignity. The Pope noted that cooperative banks implement the principle of subsidiarity when they solve difficulties with their own resources, rather than at the expense of other institutions. Their integration also serves this purpose, giving them greater strength. Good cooperative banks allocate their resources to charitable causes and mutual aid, implementing the principle of subsidiarity. The teaching of Pope Francis emphasizes the role of cooperative banks in offering banking products and services to businesses (Goal 9), which, through development, can provide people with employment (Goal 8).

On the occasion of the national assembly of the Italian Cooperative Confederation Confcooperative, founded at the beginning of the 20th century and based on CST, in his video message on 4 May 2016, the Pope referred to the meeting of 28 February 2015. He emphasized the need to support families, especially women, in combining work and family life. This statement appreciates the role of women in social life (Goal 5). He asked his audience to remember the roots of their cooperative, to cooperate with parishes and dioceses, and at the same time to cooperate with other cooperatives (Pope Francis 2016), which can be related to revitalizing the global partnership for sustainable development (Goal 17).

At a meeting held on 16 March 2019 with members of the Confederation of Italian Cooperatives, on the 100th anniversary of its founding, Pope Francis reiterated that the cooperative model is inspired by the social doctrine of the Church and is based on relationships rather than profit. On the one hand, it corrects collectivism and statism, and on the other, it limits individualism and selfishness. Cooperation allows us to overcome loneliness and gives us the strength to combat difficulties. Solidarity, one of the principles of cooperatives, enables people to strive for fair wages while allowing farmers to be part of a community that supports them in the market. Furthermore, cooperative projects that support women are important. The Pope emphasized how cooperatives lead to relationships as opposed to individualism, teamwork as opposed to personal interests, and the common good as opposed to the interests of the few (Pope Francis 2019). Pope Francis’ words about solidarity and cooperation in the context of cooperatives can be applied to their role in including people in social and economic life (Goal 10).

Pope Francis emphasized the role of cooperatives in combating climate change through the development of renewable energy sources that ensure local self-sufficiency in a tweet sent on 4 July 2020, on the occasion of International Cooperative Day (Pope Francis 2020a).

In the encyclical Fratelli Tutti (FT) of 3 October 2020, although Pope Francis did not speak directly about cooperatives, he emphasized the importance of solidarity, which is an inherent feature of cooperatives, which enables many people, including those excluded due to various conditions (Goal 10), to participate in social and economic life, thus helping them to escape poverty (Goal 1). According to the Pope, solidarity means working within the community to eliminate the causes of poverty, inequality, unemployment, landlessness, and housing shortages, and to combat the denial of social and labor rights (Pope Francis 2020b, FT 116). The Pope also recalled the social function of all forms of private property (FT 120) and pointed out that neoliberal redistribution of wealth does not solve the problem of inequality. Active economic policies should foster productive diversity and creative entrepreneurship that increases the number of jobs (FT 168). The Pope encouraged economic engagement to create new forms of participation in which the poor and excluded can participate together, from the bottom up, in building a common destiny (FT 169). Pope Francis’ words about the social function of private property can be applied to the role of cooperatives as entities co-owned by their members, democratically managed, which reflects inclusive economic growth (Goal 8).

During a meeting with representatives of the Italian consumer cooperative UNICOOP Firenze and its foundation, The Heart Melts Foundation, on 5 January 2024, Pope Francis indicated that this cooperative does not only engage in commercial activities: through the foundation it established, it reduces economic poverty by providing food and financial assistance, as well as meeting cultural and educational needs (Pope Francis 2024a). During a December 2024 meeting with representatives of the European and Italian Ethical and Cooperative Banking organizations, he noted that banks and the loans they provide enable investment, support employment, and build an economy of peace. For banks, money and finance should be tools for “social and environmental transformation for the common good” (Pope Francis 2024b). The Pope’s statements indicate that the ethical operation of cooperatives allows for the functioning of effective and responsible entities building the common good and peace (Goal 16).

7. The Synthesis of the Papal Teaching on Cooperatives in the Context of Sustainable Development

The conclusions from the Papal Encyclicals were prepared on the basis of the Encyclicals and documents presented in Section 5 and Section 6. Research has shown that for centuries, the Catholic Church and its popes were aware of social, economic and, later on, climate issues, which were then taken up by the United Nations. Global challenges are to be addressed through the implementation of the sustainable development goals set out in Agenda 2030. It is fair to say that the current problems cannot be solved at the level of a single organisation or a single country (Agenda 2030 2015); for this reason, it is highly appropriate for popes to address this issue. As leaders of the Catholic Church with over 1.4 billion followers worldwide, popes combine spiritual authority with influence on the socio-economic life of people around the world. What is more, the number of Catholics has increased in recent years. The global Catholic population increased by 1.15% between 2022 and 2023, rising from approximately 1.39 billion to 1.41 billion (Vaticannews 2025a). Therefore, the Pope’s actions are effective in terms of solving global problems. After a detailed analysis of the documents, especially papal encyclicals and statements on cooperatives, a general summary could be made which refers to the social, economic and environmental goals of sustainable development. However, it is worth starting with the general goals 16 and 17, the achievement of which the Popes and cooperatives contribute. In their teachings on cooperatives, all popes since Leo XIII refer to the so-called pillar of sustainable development, which includes goal 16, namely the promotion of a peaceful and inclusive society. This is in line with Catholic social teaching, which promotes peace in various dimensions, including the fundamental one, between people. Popes Leo XIII, Pius X, Benedict XV and Pius XII spoke of the need for cooperation between social classes, capitalists and workers through institutions such as cooperatives. Associations can work for peace in the world by fulfilling their duties well (Benedict XV). Goal 16 also includes ensuring a participatory, open decision-making process, i.e., democracy, as pointed out by Pius XI, John XXIII (thanks to cooperatives, farmers can organise themselves and participate in public life) and Paul VI. Cooperatives are democratic entities that bring together people from all over the world, from different backgrounds, open to everyone regardless of gender, religion or nationality. John Paul II pointed out that working communities, including cooperatives, should be based on reliability, diligence, prudence in taking reasonable risks, courage in making difficult decisions for the functioning of the enterprise, and credibility in interpersonal relations. Goal 16 also promotes ethical behaviour; Benedict XVI wrote about this in the context of cooperatives. He pointed out that savings and credit unions, as effective and responsible entities, operate on the basis of principles, in a transparent and profitable manner, and that democracy in economic activity strengthens solidarity, responsibility for justice and the common good. Cooperatives combine the individual and community dimensions. They bring hope and strength in times of economic crisis. Pope Francis also emphasised the ethics of cooperative activity, which allows for the functioning of effective and responsible entities. The common good allows community members to achieve growth and prosperity while respecting their rights and based on the principle of subsidiarity and ‘distributive justice’.

A reference to Goal 17, which is to revitalise partnerships for sustainable development at the global level, can be found in Pope Francis’ teaching on cooperatives, when he spoke about the cooperation of cooperatives, also based on Christian values, with other cooperatives or parishes. The partnership is implemented through the Church’s participation in cooperatives, e.g., social cooperatives helping excluded people. An example of this is CARITAS’ involvement in the creation of social cooperatives in Poland.

It is also worth emphasising that the declaration on the Church’s attitude towards non-Christian religions, Nostra aetate, which is the work of the Second Vatican Council (Pope Paul VI 1965a) announced on 28 October 1965, indicated that the Church and the Popes are actively working for peace, calling for dialogue and interreligious cooperation, seeing other religions as partners in building bridges, promoting justice, brotherhood and common values, in order to face global challenges and conflicts together. Such a union of people of different religions can be achieved through cooperatives, based on cooperative principles and cooperation between cooperatives. One of the international forums for cooperative cooperation is the International Cooperative Alliance, one of the largest organisations bringing together cooperatives from different countries on a global scale. Founded in 1895 as a non-profit organisation, it brings together, represents and serves cooperatives around the world, representing over a billion members and promoting cooperative ideals and models. As already indicated, on 19 June 2024, the UN General Assembly declared 2025 the International Year of Cooperatives under the theme ‘Cooperatives Build a Better World’, recognising their role in driving sustainable development and advancing the UN SDGs.

Moving on to the economic, social and environmental goals of the 2030 Agenda, in the teachings on cooperatives of most popes, references can be found mainly to the first two. Pope Francis, on the other hand, in his encyclicals, referred most extensively to environmental issues, including counteracting climate change and its effects and halt the loss of biodiversity.

References to economic goals, i.e., Goal 1, the eradication of poverty, and Goal 8, inclusive economic growth and decent work, can already be found in the teachings of Pope Leo XIII. Both of these goals were the reasons why various types of cooperatives were established, and at the same time, the Catholic Church has always stood up for the poor and for fair economic growth. There is no doubt that the Catholic Church’s teachings have for centuries been concerned with combating poverty and helping those in need. According to Leo XIII, poverty (goal 1) can be eliminated by protecting and promoting private property and through aid associations. Pope Pius XI similarly stated that private property improves the living conditions of the proletariat and agricultural workers. Pope John Paul II pointed to new forms of solidarity among working people, and such are cooperatives, which eliminate poverty, hunger and the exploitation of workers. Pope Francis also highlighted how solidarity means working within the community to eliminate the causes of poverty, inequality, unemployment, landlessness and housing shortages, as well as to combat the denial of social and labour rights. Goal 8, which covers inclusive economic growth and decent work, is in line with the words of many popes. Leo XIII criticised the concentration of capital and usury, encouraging a more equitable distribution of wealth. At the same time, he defended the right to association, pointing out that workers’ associations ensure fair and profitable work. From Pius XI on, who said that workers’ and farmers’ associations provide economic benefits and spiritual development, and that worker participation ensures a safe working environment, all subsequent popes devoted space in their teachings on cooperatives to sustainable economic growth, the promotion of entrepreneurship, the protection of workers’ rights, decent work and access to financial services. According to Pius XII, small and medium-sized entities in agriculture, crafts, trade and industry can achieve the benefits enjoyed by large entities through co-operatives. Moreover, savings cooperatives increase national access to financial services and credit. The aim of cooperatives is to help people achieve greater profits from their work and to protect them, as well as to serve the economic interests of their members and support their development. John XXIII also pointed out that cooperatives are a fair economic system that guarantees the dignity of work and enables cooperative members to demonstrate their creativity and entrepreneurship. Effective cooperatives adapt to market needs and challenges, and their employees are well educated. Employee participation also ensures a safe working environment. Pope Paul VI stated explicitly that agricultural cooperatives contribute to sustainable economic growth. Pope John Paul II pointed to the role of cooperative banks in increasing access to banking products and services for all, indicating that a community (enterprise) is created by employees and capital owners. He emphasised the right of employees and farmers to associate, and also pointed out that there are enterprises that combine economic and social goals based on people working together for a common purpose, and that cooperatives (production, consumer, credit) operate on the principles of solidarity and respect for human values. Ownership and freedom in the economic sphere influence the efficiency of a country’s economy. Benedict XVI also devoted significant attention to this economic goal, pointing to new forms of employee cooperation that protect workers’ rights and pursue social goals in addition to production goals, and such are cooperatives. In the community economy, there are enterprises where profit is a tool for achieving humanistic and social goals. Benedict XVI said explicitly that cooperatives combine the individual dimension, manifested in the protection of individual rights, and the community dimension, concerning solidarity, the promotion of the common good and local economic development. Cooperatives build solidarity in the economy by providing decent work for families. Pope Francis also emphasised the role of cooperatives in ensuring sustainable economic growth, saying that cooperatives provide jobs, including for young and older people who are excluded. Cooperatives should manage their capital fairly, pay fair wages to their employees and invest in initiatives that are truly needed.

An important economic goal pursued by cooperatives is the promotion of sustainable industrialisation (Goal 9). Pope John Paul II pointed out that cooperative banks increase access to banking products and services for small and medium-sized enterprises. Francis, on the other hand, said that cooperation between cooperatives and cooperative banks helps to ensure adequate market share, and that cooperative banks combine efficiency with solidarity and subsidiarity.

Pope Pius XII and John XXIII drew attention to the very important economic goal of ensuring food security and sustainable agriculture (Goal 2) through cooperatives, saying that the incomes of small food producers forming cooperatives can increase through better access to means of production and to the market. Pope Paul VI pointed out that agricultural cooperatives alleviate world hunger by increasing agricultural productivity. In addition to these two effects of agricultural cooperatives, Pope Benedict XVI also pointed to the prevention of speculation on the agricultural market and the monopolisation of agricultural land, as well as ensuring food security. According to Pope Francis, agricultural cooperatives can introduce sustainable agricultural production systems.

Another goal related to the development of the rural environment through the creation of safe places to live by cooperatives (Goal 11) can be found in the teachings of Pope Pius XII, who said that cooperatives raise the economic level of rural residents and improve rural infrastructure (places for recreation, meetings, cultural development). Pope Benedict XVI also pointed out that agricultural cooperatives improve living conditions in rural areas.

Pope Francis drew particular attention to ensuring access to sustainable energy (Goal 7), saying that cooperatives using renewable energy sources protect the environment and ensure the energy self-sufficiency of local communities. Thus, there is an overlap between the economic and environmental areas. The topic of the environment in the popes’ reflections on cooperatives can also be found in Goal 12, i.e., responsible consumption and production. Pope Benedict XVI pointed out that consumer cooperatives are socially responsible in shaping consumer choices, cooperatives promote responsible and moderate consumption, and sustainable production should be based on local resources.

An area that can be found in the teachings of almost all popes on cooperatives is social goals. From Pius XI to Francis, we find reflections on Goal 10, i.e., reducing inequality by enabling all people to participate in social and economic life and reducing existing inequalities. Pius XI pointed to existing activities promoting social justice and social charity, as well as the need for employee participation in the form of co-ownership, co-management or profit sharing. Pius XII also drew attention to active membership in cooperatives, which enables involvement in social and economic life. John XXIII also believed that employee participation could take the form of co-ownership, co-management or profit sharing, and that freedom of association promotes socialisation. Pope Paul VI pointed out explicitly that agricultural cooperatives contribute to social justice. John Paul II drew attention to the right of people with disabilities to work. Benedict XVI pointed to a specific type of cooperative, namely consumer cooperatives, as important in times of crisis because they enable people to participate in social and economic life regardless of their reduced economic situation. Cooperatives are open to the needs and initiatives of every person. Pope Francis also showed that cooperatives are entities fostering solidarity because they maintain employment levels during crises. He also proposed that cooperatives, parishes and hospitals could create an effective network of social assistance and solidarity for the excluded. Pope Francis further recognised cooperatives that are involved in employee buyouts of companies in difficult situations owned by elderly people. He also emphasised that cooperation between cooperatives from different countries allows positive models to be implemented around the world.

Another social goal, i.e., Goal 3, which refers to promoting well-being through access to healthcare, can be found in the teachings of Pope Francis. He said that cooperatives, parishes, and hospitals could create an effective network of assistance and solidarity. Similarly, another social goal, i.e., gender equality (Goal 5), was highlighted by Pope Benedict XVI when he spoke about appreciating the role of women working in agricultural cooperatives, and by Pope Francis when he wrote that cooperatives support women in combining work and family life.

8. Conclusions

The analysis in this article confirms that the popes, as heads of the Catholic Church (starting with Leo XIII and his groundbreaking encyclical RN), through referring to cooperatives in their encyclicals, documents, homilies, and speeches to cooperatives, express appreciation for the work of cooperatives that act to the benefit of their members (the vast majority of whom are individuals) as a form of implementing the values professed by Christians. Of particular note is the trend in cooperative movement known as Christian solidarity. Cooperativism and the social teachings of the Church share many of the same goals and values. As its social teaching “proclaims God and the mystery of salvation in Christ to every human being and, for the same reason, reveals man to himself,” The Church therefore deals with such aspects as human rights, including those of workers, and economic life (CA 54), including the form of economic activity, i.e., cooperatives.

It can be argued that cooperatives, which focus on the needs of their members and combine social and economic goals based on cooperative principles, were ahead of their time in addressing the issue of sustainable development. Some of the 17 SDGs identified in Agenda 2030 were already being pursued in the 19th century by cooperatives, including priests involved in the creation and operation of these entities.

It should also be noted that in the countries where the popes came from, cooperatives had been developing since the 19th century, often thanks to the priests involved in establishing and running cooperatives. This is likely to have influenced the attitude that successive popes expressed towards cooperatives and their knowledge of the subject. Moreover, a development can be observed in the popes’ social teaching on cooperatives: initially, this was not mentioned explicitly in documents, but referred in a general sense to cooperation and association. This is also related to the development of cooperatives as a separate legal form. Pope Pius XII was the first to address this directly in his speeches given to cooperative activists, among other groups. Subsequent popes issued official documents on the subject, met with cooperative members, or sent them letters. The popes of the 21st century, namely Benedict XVI and Francis, have made substantial references to the role of cooperatives. The scope of the documents that are analysed here, mainly papal encyclicals, testifies to the keen interest of popes of all periods in socio-economic issues and economic activity in the form of cooperatives. Their reflections encompass various issues related to cooperatives, ranging from the right of people to associate, the principles of cooperative activity, the tasks of cooperative members, the role of production, agricultural, banking, consumer, social, employee, and energy cooperatives in socio-economic life, to the need for state support for this form of economic management. The popes also draw attention to developing universal personal, spiritual, and community values and the need to care for the common good.

Cooperatives have been meeting human needs for centuries, which is why they have attracted great interest not only from popes, but also from Catholic priests, who have established and developed cooperatives in many countries around the world, such as Spain, Canada, Poland, Germany, Argentina and African countries. Cooperatives’ activities contribute to the implementation of the principle of sustainable development to varying degrees depending on the subject of the activity, which is also emphasised in the statements of the popes. For example, workers’, consumers’ and processing cooperatives have for centuries provided jobs that are essential to people; social cooperatives (which are also founded by the Church) work for the social and professional reintegration of their members, mainly people with disabilities and those who are socially excluded. Agricultural cooperatives implement the principles of sustainable agricultural activity, such as the sustainable use of water and soil, the transition to a circular economy, including the reduction in food waste, the prevention and control of pollution, the protection and restoration of biodiversity and ecosystems, animal welfare, promoting local agricultural production; improving working conditions and safety in agricultural and processing activities. Energy cooperatives and others active in renewable energy contribute to sustainable energy production, public participation in its generation, and the reduction in energy poverty, as mentioned, for example, by Pope Francis in his writings and speeches.

As a flexible and dynamic form of economic activity, cooperatives adapt their activities to the challenges of the changing socio-economic situation and to human needs by operating on the basis of cooperative principles, they satisfy the needs of their members. Cooperatives contribute to human development and the resolution of socio-economic problems (including unemployment, social exclusion, e.g., of people with disabilities, and problems with the effective production and sale of agricultural products). By promoting solidarity and cooperation, justice, equality, and respect for life and human beings, cooperatives teach a sense of responsibility and a spirit of cooperation. As already mentioned during the analysis, cooperatives are active in supporting the basic needs of their members, e.g., housing (housing cooperatives), food security (agricultural production cooperatives, dairy cooperatives), and currently, energy supply (energy cooperatives). Medical cooperatives in Africa deserve to be mentioned, as these facilitate the provision of healthcare services to social groups with limited access to such services and also to those unable to afford high medical costs (Labi and Tadjudje 2022). In some countries, there are also water and forestry cooperatives involved in the organization of science, education, and tourism. In short, it should be noted that just as Christianity is a global religion, a cooperative is also an international movement, present in almost all countries, with such the cooperatives contributing to the implementation of the principles outlined in the encyclicals and teachings of the popes.

It could be argued that cooperatives, which prioritise the needs of their members and combine social and economic objectives in accordance with cooperative principles, have led the way in terms of sustainable development. The cooperative’s activities are based on sustainable development in economic and social, environmental terms, and care for its members.

In summary, it can be said that the teachings of the popes confirm that cooperatives, given their diverse activities, contribute to the achieving most of the Agenda 2030 goals. This applies in particular to reducing poverty, achieving food security and promoting sustainable agriculture, empowering women and girls, ensuring stable, sustainable and affordable modern energy for all, promoting inclusive economic growth and ensuring decent work for all people, ensuring broad access to financial services for all, including small entities what enabling them to develop, promoting social and economic inclusion, ensuring sustainable consumption and production, promoting a peaceful and inclusive society, and revitalising global partnerships for sustainable development. The authors of the article are aware that the topic is very broad due to the fact that papal teaching is very rich and diverse. In subsequent articles, it is therefore possible to further explore it with doc-uments or statements which the authors, due to the limited scope of the article, have not presented.

The current Pope Leo XIV, meeting with cardinals on 10 May 2025 and explaining the choice of the name “Leo XIV”, pointed to the social teaching of the Church as a direction to follow in the modern era full of economic inequalities and new challenges (Vaticannews 2025b). Therefore, it can be expected that Pope Leo XIV will also indicate the important place of cooperatives in the socio-economic development of the world, which will be reflected in his writings, such as encyclicals and statements.