Michael Novak and Paul Adams: Social Justice Is Not What You Think It Is (2015) Novak and Adams aim to reclaim the term "social justice" from its modern association with progressive state-run programs and redefine it according to its roots in Catholic social teaching (CST). Amazon.com Amazon.com +1 Social Justice as Virtue: The authors argue that social justice is not a state of affairs or a legislative policy, but a personal virtue—a habit of acting justly with others. The "Social" Element: They define the "social" aspect as the skill and habit of forming associations (community-building) to pursue the common good, acting in the "vast space" between the individual and the state. Alternative to State Power: The book challenges the view that social justice requires government action, instead presenting it as a way to nurture personal responsibility and local community action, thereby countering the growth of an unchecked state. Theological Roots: They trace the concept back to Pope Pius XI, who introduced it as a virtue in the 1931 encyclical Quadragesimo Anno, meant to address the needs of an industrial world. Critique of Misuse: Novak argues that the term is often used vaguely as an ideological weapon to brand opponents as immoral, reducing complex social issues to partisan, state-centered solutions. Amazon.com Amazon.com +4

Based on the sources provided, here is an overview of the arguments made by Michael Novak and Paul Adams in Social Justice Is Not What You Think It Is and the perspectives discussed by Matthew Shadle regarding Centesimus Annus.

Michael Novak and Paul Adams: Social Justice Is Not What You Think It Is (2015) 

Novak and Adams aim to reclaim the term "social justice" from its modern association with progressive state-run programs and redefine it according to its roots in Catholic social teaching (CST). 

• Social Justice as Virtue: The authors argue that social justice is not a state of affairs or a legislative policy, but a personal virtue—a habit of acting justly with others.
• The "Social" Element: They define the "social" aspect as the skill and habit of forming associations (community-building) to pursue the common good, acting in the "vast space" between the individual and the state.
• Alternative to State Power: The book challenges the view that social justice requires government action, instead presenting it as a way to nurture personal responsibility and local community action, thereby countering the growth of an unchecked state.
• Theological Roots: They trace the concept back to Pope Pius XI, who introduced it as a virtue in the 1931 encyclical Quadragesimo Anno, meant to address the needs of an industrial world.
• Critique of Misuse: Novak argues that the term is often used vaguely as an ideological weapon to brand opponents as immoral, reducing complex social issues to partisan, state-centered solutions. 

Matthew Shadle: Catholic Views on Centesimus Annus (2012) 

Matthew Shadle’s article, “Twenty Years of Interpreting Centesimus Annus on Economy” (Journal of Catholic Social Thought), analyzes how different schools of Catholic thought have interpreted Pope John Paul II’s 1991 encyclical, which was written after the fall of communism. 

• Catholic Neoconservatives: This group, with which Michael Novak is often associated, highlights Centesimus Annus's praise for the "free economy" or capitalist system. They interpret the document as a validation of market economies, provided they are framed within a strong legal and moral structure.
• Radical/Progressive Views: These interpretations focus on the limitations John Paul II placed on capitalism, emphasizing the need for the state to intervene in the market to ensure the common good and protect workers.
• Reformist/Developmental Views: These views often seek a middle ground, interpreting the encyclical as a call to shape the economy toward the common good, while balancing market efficiency with social justice and solidarity.
• Contextual Interpretation: Shadle notes that interpreting Centesimus Annus is often used in debates about how Catholic social teaching should be applied in modern,, market-driven societies. 

Key Distinction: While Novak and Adams seek to redefine social justice as a personal virtue that acts independently of state bureaucracy, Shadle highlights that other interpretations of Catholic social thought often place a heavier emphasis on the necessary role of the state and structural change to achieve justice