The Catholic Church justifies soliciting money from affluent people—including affluent Americans—not because wealth makes them “special” donors, but because private property entails a duty of stewardship toward the common good, and because works of charity are a real, practical response to the cry of the poor. In that light, asking the wealthy for financial support is presented as an expression of the universal destination of goods and of mercy that is owed (in justice and charity) to those in need. 1 2 3 4 5 6 7

Private property is real—but never “private” in its purpose

A key doctrinal premise is that private ownership does not cancel the universal destination of goods. The Catechism teaches:

So, when the Church seeks resources from those who have them, it is operating within a moral logic: goods are legitimately owned, yet they are ultimately meant to serve human well-being for others as well. 1

Relatedly, the Catechism states that ownership makes the holder a steward, with the task of making property fruitful and sharing its benefits:

This “stewardship” concept provides direct justification for fundraising among people who have material resources: it treats the wealthy as moral agents accountable for how they use what they possess. 2

Charity to the poor is not optional, and it requires concrete help

The Church also teaches that caring about the poor and social justice is required for everyone, not only for people who are themselves materially vulnerable or “close to poverty”:

In Evangelii Gaudium, Pope Francis links the Gospel’s command to give (“You yourselves give them something to eat!”) with eliminating structural causes of poverty and promoting “integral development,” as well as “small daily acts of solidarity.” 3

He also describes almsgiving as a concrete exercise of mercy, even quoting Scripture traditions that present almsgiving as spiritually efficacious (e.g., Tobit and Sirach). 4

That matters for your question: fundraising is not framed as mere charity-as-sentiment; it is framed as a practical instrument of mercy and solidarity—precisely because concrete needs must be met. 3 4

The Church can ask affluent people because solidarity is a shared responsibility

The Church’s social teaching explicitly treats social solidarity as something that can involve private individuals and civil society, not only state action. In Caritas in Veritate, Benedict XVI discusses development and welfare systems and notes that improvement can come with “the active participation of private individuals and civil society.” 9

He also argues that economic life and civil life must not be detached from moral responsibility; and he emphasizes solidarity, transparency, honesty, responsibility, and the “logic of gift” and fraternity. 10

In short: the Church’s doctrine does not treat the wealthy as merely spectators of charity. Instead, it treats them as participants who can cooperate—through giving—so that the common good and assistance to the vulnerable can become real. 9 10 11 12

Specific magisterial teaching to Americans: “the rich… are God’s dispensers”

Your question is also answered by older magisterial statements directly addressing Americans and wealthy donors.

Pope Leo XIII (as reported in Acta Apostolicae Sedis) explains the social question with a principle of justice guiding and charity helping, and then describes the rich in moral terms:

That is essentially the doctrinal “bridge” used to justify soliciting funds from those with means: if the wealthy use their resources as dispensers of Providence for the indigent, their giving has a morally grounded purpose. 6

Likewise, Pope Leo XIII speaks of “American faithful” in terms of “liberality” in completing Catholic works:

And Pope John XXIII appeals to Americans to abound in doing good and to request “Christian alms” for those without prosperity:

Finally, Pope Leo XIV’s message to Catholic Charities USA frames Catholic institutions as agents of hope for vulnerable people—“seeking compassion and care”—and explicitly presents their ministry (food, shelter, medical care, legal assistance) as concrete enactment of Christ’s command to serve the hungry and needy. 5

So, the Church’s justification is both theological (goods’ universal purpose; stewardship; mercy) and institutional/practical (charities actually deliver help, and the Church publicly calls on those with resources to support that work). 1 2 3 5 6 7

Conclusion: solicitation is framed as stewardship for the common good

On Catholic doctrine, soliciting wealth from affluent people is justified because:

• Ownership doesn’t negate the universal destination of goods—goods are ultimately for the benefit of all. 1
• The owner is a steward of Providence, responsible for making property fruitful and sharing benefits with others. 2
• Concern for the poor and works of mercy are required for everyone, and they must take practical forms of solidarity and assistance. 8 3 4
• The magisterium repeatedly speaks of the rich—when upright—as God’s dispensers who assist the indigent, and it specifically addresses American “liberality” for Catholic charitable missions. 6 13 7

If you want, you can share the specific fundraising practice you’re evaluating (e.g., a particular campaign or appeal), and I can help assess whether it aligns with these doctrinal principles (stewardship, mercy, and the common good) based strictly on what the sources here support.