Action for justice

Action for Justice

The Christian vocation entails action for justice, peace and ecological stewardship. This is based on the dream of Jesus to establish the Kingdom of God. School communities act for justice when they demonstrate a commitment to the poor and marginalised, actively work for peace and practise stewardship of the earth.

A consistent theme of Catholic social teaching is the option or love of preference for the poor. Today, this preference has to be expressed in worldwide dimensions, embracing the immense numbers of the hungry, the needy, the homeless, those without medical care, and those without hope (On Social Concern, 1987, n. 42).

The school seeks to look beyond itself and engage with activities that promote consciousness of issues of poverty in the world. Poverty takes many forms and is not just restricted to the hungry and homeless. A Christian understanding of poverty encompasses a poverty of spirit as well as material poverty. Thus, the poor might include those who are marginalised by the dominant culture, those who lack emotional support or those who suffer discrimination because of their difference.

Within a Christian world view, peace in the world begins with a conversion of heart in the individual.

Respect for and development of human life requires peace. Peace is not merely the absence of war, and it is not limited to maintaining a balance of powers between adversaries. Peace cannot be attained on earth without safeguarding the goods of persons, free communication among people, respect for the dignity of persons and peoples, and the assiduous practice of fraternity. Peace is “the tranquility of order.” Peace is the work of justice and the effect of charity (Catechism of the Catholic Church, 1994, n.2304).

Catholic and ecumenical schools seek to structure their physical, emotional and relational environments in ways that promote peaceful relationships and support the development of peacemaking skills. The making and maintaining of peace in a school community is an ongoing challenge. However, in John’s Gospel, Jesus reminds his followers that peace will prevail in spite of difficulties.

I have told you these things, so that in me you may have peace. In this world you will have trouble. But take heart! I have overcome the world (John 16:33).

For Christians, stewardship is the conviction that every gift of nature and grace comes from God and that the human person is not the absolute owner of his or her gifts or possessions but rather the trustee or steward of them. These gifts are given in trust for the building of the Kingdom of God.

In Laudato Si, an encyclical written by Pope Francis, we are reminded not only as a Catholic audience but also as an entire global audience to address the growing and distressing concern about what is happening to planet Earth (2015).

There is a growing sensitivity to the environment and the need to protect nature, along with a growing concern, both genuine and distressing, for what is happening to our planet… Our goal is not to amass information or to satisfy curiosity, but rather to become painfully aware, to dare to turn what is happening to the world into our own personal suffering and thus to discover what each of us can do about it. (#19)

A true ecological approach always becomes a social approach; it must integrate questions of justice in debates on the environment, so as to hear both the cry of the earth and the cry of the poor. (#49)

Christians are called to appreciate the spiritual and theological significance of all creation. In doing so, they exercise stewardship of the planet and its resources. Christians are called to care for all creation and to exercise sound moral judgements about the use of the world’s resources.

There is a moral imperative to take into account the welfare of future generations as well as those deprived of a fair share of the world’s resources in these times. Catholic social teaching calls each individual and each community to show concern for the common good and to work for peace and justice in the world.

The most profound motive for our work is this knowing that we share in creation. Learning the meaning of creation in our daily lives will help us to live holier lives. It will fill the world with the spirit of Christ, the spirit of justice, charity, and peace (On Human Work, 1981, n.25).

Catholic and ecumenical schools are encouraged to incorporate service-learning into their curriculum. Service-learning involves deepening one’s understanding of the scriptural foundations and meaning of Christian service and how Christian service is exercised in a practical way as a response to identified social issues and areas of need. Christian service includes active engagement in outreach and immersion experiences that benefit both those engaging in Christian service and those receiving such service. Critical reflection on experiences of Christian service in the light of the gospel and the social teaching of the Church is an integral dimension of service- learning in a Catholic Christian school.

The call to action

“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.” Justice in the World, Synod of Bishops 1971, (#6)

The quotation above from an important document of Catholic social teaching highlights the importance that the Catholic Church places on its members being active in the world in striving to bring about more just and more human conditions in which the dignity of human beings is acknowledged and supported. Situations of injustice and human oppression need to be identified, reflected upon, prayed about and acted on.

Taking action

Action for justice can take many forms. Educational activity can promote examination of the foundations and principles of justice in the Scriptures, in the social teaching of the Church and in the wisdom derived from reflection on social living. Direct or mediated activity promoting contact with situations of injustice can raise awareness and consciousness of injustice affecting individuals, groups and the very structures of society itself.

Advocacy on behalf of marginalised and disempowered groups is another form of action for justice. Protest marches, rallies, letter writing campaigns, political action, lobbying, civil disobedience, street drama and media campaigns are further tangible ways in which action for justice may be expressed.

Action for justice may entail group activity designed to promote consciousness of particular justice issues and action in relation to such issues. Thus, action groups may form to promote reflection and action on issues involving refugees or on pollution of the environment.

The Judaeo-Christian Scriptures and the social teaching of the Church may explicitly inspire the activity of justice groups or such activity may derive from other religious sources or from broad humanitarian principles or some combination of sources.

Groups engaging in action for justice need to reflect on their own structures and ways of acting the justice that they are endeavouring to bring about in the broader society. Thus, for example, a Christian institution that tolerated serious injustice in its own structures, yet urged the righting of injustice by a civil institution would be seen as hypocritical and the force of its critique and exhortation would be lessened.