Justice in the World

(World Synod of Catholic Bishops - 1971)

Introduction

Gathered from the whole world, in communion with all who believe in Christ and with the entire human family, and opening our hearts to the Spirit who is the whole of creation new, we have questioned ourselves about the mission of the People of God to further justice in the world.

Scrutinizing the "signs of the times" and seeking to detect the meaning of emerging history, while at the same time sharing the aspirations and questionings (…). Listening to the cry of those who suffer violence and are oppressed by unjust systems and structures, and hearing the appeal of a world that by its perversity contradicts the plan of its Creator, we have shared our awareness of the Church's vocation to be present in the heart of the world by proclaiming the Good News to the poor, freedom to the oppressed, and joy to the afflicted. (…)

Action on behalf of justice and participation in the transformation of the world fully appear to us as a constitutive dimension of the preaching of the Gospel, or, in other words, of the Church's mission for the redemption of the human race and its liberation from every oppressive situation.

I. Justice and World Society

The world in which the Church lives and acts is held captive by a tremendous paradox.

Never before have the forces working for bringing about a unified world society appeared so powerful and dynamic; they are rooted in the awareness of the full basic equality as well as of the human dignity of all. Since people are members of the same human family, they are indissolubly linked with one another in the one destiny of the whole world, in the responsibility for which they all share. (…)

Moreover, people are beginning to grasp a new and more radical dimension of unity; for they perceive that their resources, as well as the precious treasures of air and water--without which there cannot be life--and the small delicate biosphere of the whole complex of all life on earth, are not infinite, but on the contrary must be saved and preserved as a unique patrimony belonging to all human beings.

The paradox lies in the fact that within this perspective of unity the forces of division and antagonism seem today to be increasing in strength. Ancient divisions between nations and empires, between races and classes, today possess new technological instruments of destruction. (…) At the same time new divisions are being born (…), unless combated and overcome by social and political action, the influence of the new industrial and technological order favors the concentration of wealth, power and decision-making in the hands of a small public or private controlling group. (…)

In the last twenty-five years a hope has spread through the human race that economic growth would bring about such a quantity of goods that it would be possible to feed the hungry at least with the crumbs falling from the table, but this has proved a vain hope in underdeveloped areas and in pockets of poverty in wealthier areas. (…)

Furthermore, such is the demand for resources and energy by the richer nations, whether capitalist or socialist, and such are the effects of dumping by them in the atmosphere and the sea that irreparable damage would be done to the essential elements of life on earth, such as air and water, if their high rates of consumption and pollution, which are constantly on the increase, were extended to the whole of humanity. (…)

This desire however will not satisfy the expectations of our time if it ignores the objective obstacles which social structures place in the way of conversion of hearts, or even of the realization of the ideal of charity. It demands on the contrary that the general condition of being marginal in society be overcome, so that an end will be put to the systematic barriers and vicious circles which oppose the collective advance towards enjoyment of adequate remuneration of the factors of production, and which strengthen the situation of discrimination with regard to access to opportunities and collective services from which a great part of the people are now excluded. If the developing nations and regions do not attain liberation through development, there is a real danger that the conditions of life created especially by colonial domination may evolve into a new form of colonialism in which the developing nations will be the victims of the interplay of international economic forces. (…)

While we again affirm the right of people to keep their own identity, we see ever more clearly that the fight against a modernization destructive of the proper characteristics of nations remains quite ineffective as long as it appeals only to sacred historical customs and venerable ways of life. If modernization is accepted with the intention that it serve the good of the nation, people will be able to create a culture which will constitute a true heritage of their own in the manner of a true social memory, one which is active and formative of authentic creative personality in the assembly of nations.

II. The Gospel Message and the Mission of the Church

In the face of the present-day situation of the world, marked as it is by the grave sin of injustice, we recognize both our responsibility and our inability to overcome it by our own strength. Such a situation urges us to listen with a humble and open heart to the word of God, as he shows us new paths towards action in the cause of justice in the world. (…)

In the Old Testament God reveals himself to us as the liberator of the oppressed and the defender of the poor, demanding from people faith in him and justice towards one's neighbor. It is only in the observance of the duties of justice that God is truly recognized as the liberator of the oppressed.

By his action and teaching Christ united in an indivisible way the relationship of people to God and the relationship of people to each other.(…) In this way he identified himself with his "least ones," as he stated: "As you did it to one of the least of these who are members of my family, you did it to me" (Mt 25:40).(…)

From the beginning the Church has lived and understood the Death and Resurrection of Christ as a call by God to conversion in the faith of Christ and in love of one another, perfected in mutual help even to the point of a voluntary sharing of material goods.

Christian love of neighbor and justice cannot be separated. For love implies an absolute demand for justice, namely recognition of the dignity and rights of one's neighbor.

Justice attains its inner fullness only in love. Because every person is truly a visible image of the invisible God and a sibling of Christ, the Christian finds in every person God himself and God's absolute demand for justice and love. (…)

The mission of preaching the Gospel dictates at the present time that we should dedicate ourselves to the liberation of people even in their present existence in this world. For unless the Christian message of love and justice shows its effectiveness through action in the cause of justice in the world, it will only with difficulty gain credibility with the people of our times. (…)

Of itself it does not belong to the Church, …to offer concrete solutions in the social, economic and political spheres for justice in the world. Her mission involves defending and promoting the dignity and fundamental rights of the human person. The members of the Church, as members of society, have the same right and duty to promote the common good, as do other citizens. (…)

III. The Practice of Justice

Many Christians are drawn to give authentic witness on behalf of justice by various modes of action for justice, action inspired by love in accordance with the grace, which they have received, from God. For some of them, this action finds its place in the sphere of social and political conflicts in which Christians bear witness to the Gospel by pointing out that in history there are sources of progress other than conflict, namely love and right. (…)

Within the Church rights must be preserved. No one should be deprived of his ordinary rights because he is associated with the Church in one way or another. (…)

We also urge that women should have their own share of responsibility and participation in the community life of society and likewise of the Church. (…)

The Church recognizes everyone's right to suitable freedom of expression and thought. This includes the right of everyone to be heard in a spirit of dialogue, which preserves a legitimate diversity within the Church. (…)

In regard to temporal possessions, whatever be their use, it must never happen that the evangelical witness which the Church is required to give becomes ambiguous.

The preservation of certain positions of privilege must constantly be submitted to the test of this principle. (…):our faith demands of us a certain sparing ness in use, and the Church is obliged to live and administer its own goods in such a way that the Gospel is proclaimed to the poor. If instead the Church appears to be among the rich and the powerful of this world its credibility is diminished.

Our examination of conscience now comes to the life style of all: bishops, priests, religious and lay people. In the case of needy peoples it must be asked whether belonging to the Church places people on a rich island within an ambient of poverty. In societies enjoying a higher level of consumer spending, it must be asked whether our life style exemplifies that sparing ness with regard to consumption, which we preach to others as necessary in order that so many millions of hungry people throughout the world may be fed. (…)

See also http://jpicformation.wikispaces.com/EN_20February for other prayers.