You’ve asked a very difficult question. Here’s a definition of Social Justice from a Catholic website;What is the difference between Evangelical and Catholic understanding and application of the Social Justice ?
How the Evangelicals understand the Salvation of Society ?
What is the difference between Evangelical and Catholic Politician ?
Thank You.
In order to define social justice, let us begin, by taking a look at what social ministry is:
Social Ministry has two main aspects: social service (also known as Parish Outreach) and **social action **
Social Service is giving direct aid to someone in need. It usually involves performing one or more of the corporal works of mercy. That is, giving alms to the poor, feeding the hungry, clothing the naked, visiting the sick or imprisoned, taking care of orphans and widows, visiting the shut-ins etc. Another name for it is charity.
All too often, we tend to see “social justice” as synonimous with “social ministry.” And we forget Saint Paul’s admonition that we must give of our own charity:Social Action is correcting the structures that perpetuate the need. Another name for this is Social Justice.
We often see “social justice” as “more government programs” – thus throwing our widows on society, rather than taking up our own burden, as God would have us do. “Let George do it” seems to be our motto sometimes. And very often, what we want George to do merely makes poverty and injustice a bit more tolerable – there is no end game, no move toward “correcting the structures that perpetuate the need.”4 But if a widow has children or grandchildren, let these first learn to perform their religious duty to their own family and to make recompense to their parents, for this is pleasing to God.
5 The real widow, who is all alone, has set her hope on God and continues in supplications and prayers night and day.
6 But the one who is self-indulgent is dead while she lives.
7 Command this, so that they may be irreproachable.
8 And whoever does not provide for relatives and especially family members has denied the faith and is worse than an unbeliever.
I don’t buy this argument. There is more to social justice than mere “welfare.” This is a commonly made argument of persons of a particular political bent. The fact is, looking at the whole teaching on social justice, there are also issues relative to the rights of workers to a livable wage (which the Church says must NOT only be based on the “free market”), to safe workplaces, to form unions, etc.We often see “social justice” as “more government programs” – thus throwing our widows on society, rather than taking up our own burden, as God would have us do. “Let George do it” seems to be our motto sometimes. And very often, what we want George to do merely makes poverty and injustice a bit more tolerable – there is no end game, no move toward “correcting the structures that perpetuate the need.”Social Action is correcting the structures that perpetuate the need. Another name for this is Social Justice.
To me, this is a commonly ignored part of the core of Catholic teaching on social justice.
- As for the State, its whole raison d’etre is the realization of the common good in the temporal order. It cannot, therefore, hold aloof from economic matters. On the contrary, it must do all in its power to promote the production of a sufficient supply of material goods, “the use of which is necessary for the practice of virtue.” It has also the duty to protect the rights of all its people, and particularly of its weaker members, the workers, women and children. It can never be right for the State to shirk its obligation of working actively for the betterment of the condition of the workingman.
Social Justice is not “welfare.” Look at the definitions again:I don’t buy this argument. There is more to social justice than mere “welfare.”
That goes far beyond welfare.Social Action is correcting the structures that perpetuate the need. Another name for this is Social Justice.
The key is, Social Ministry or Social Action is carrying out the Corporal Works of Mercy and has no end game. For example, visiting the sick does not cure the sick.This is a commonly made argument of persons of a particular political bent. The fact is, looking at the whole teaching on social justice, there are also issues relative to the rights of workers to a livable wage (which the Church says must NOT only be based on the “free market”), to safe workplaces, to form unions, etc.
Bl. Pope John XXIII in Mater et Magistra states it better than I can even think of doing:
But we don’t do that, do we? What “Social Justice” programs or actions are aimed at curing the problems? Public housing, raising the minimum wage, and many other programs beloved of the boosters of “Social Justice” are mere pallative measures, designed to make poverty a bit more comfortable – but not to actually lift people out of poverty.
- As for the State, its whole raison d’etre is the realization of the common good in the temporal order. It cannot, therefore, hold aloof from economic matters. On the contrary, it must do all in its power to promote the production of a sufficient supply of material goods, “the use of which is necessary for the practice of virtue.” It has also the duty to protect the rights of all its people, and particularly of its weaker members, the workers, women and children. It can never be right for the State to shirk its obligation of working actively for the betterment of the condition of the workingman.
Not all the problems will be cured this side of the Parousia, period.Social Justice is not “welfare.” Look at the definitions again:
That goes far beyond welfare.
The key is, Social Ministry or Social Action is carrying out the Corporal Works of Mercy and has no end game. For example, visiting the sick does not cure the sick.
Social Justice seeks to cure the problems.
When anyone talks about “Social Justice” ask what the end game is – if they don’t have an end game, they are not promoting Social Justice.
But we don’t do that, do we? What “Social Justice” programs or actions are aimed at curing the problems? Public housing, raising the minimum wage, and many other programs beloved of the boosters of “Social Justice” are mere pallative measures, designed to make poverty a bit more comfortable – but not to actually lift people out of poverty.
I live not far from Phillips County, Arkansas, the poorest of all 3,015 counties in the United States. I have been all though that county – and the next-door county, Lee County, which is the next-to-poorest – and can’t find “unbridled capitalism.”Not all the problems will be cured this side of the Parousia, period.
As long as there is deadly sin of greed, there will be a need for some legal protections for working people because employers WILL do anything to maximize profit and minimize expenditures, regardless of who gets hurt or exploited in the process.
Unbridled capitalism (condemned in the catechism alongside socialism) won’t cure these social ills, either. In fact, they make them WORSE, not better.
Arkansas is pretty close. Let’s see:I live not far from Phillips County, Arkansas, the poorest of all 3,015 counties in the United States. I have been all though that county – and the next-door county, Lee County, which is the next-to-poorest – and can’t find “unbridled capitalism.”
I have, however, found the effects of unbridled welfare on the poor – which turn out to be even worse than Saint Paul described in Chapter 5 of 1 Timothy.
How would labor unions protect people who are functionally illiterate? Those two counties have adult functional illiteracy af about 50%.Arkansas is pretty close. Let’s see:
Unions have no protections as Arkansas is a so-called “right-to-work” state. It is extremely difficult for employees to unionize. This in itself is very indicative of the willingness of any state to the protection of working people from exploitation. The ability of employees to band together and act as one when dealing with the employer (who holds ALL the power in an employee/employer relationship) is essential in working people gaining ground.
Arkansas has no OSH enforcement for the private sector and workers in AK must rely on the underfunded Fed-OSHA.
A quick review of labor laws in Arkansas shows paltry protection of workers and lots of protections for corporations and other businesses.
A Catholic concept of Social Justice would be one that aims to use material goods to meet the needs of all by not encouraging anyone to consider their own wants and desires as more important than another persons genuine needs. Catholics believe in the universal destination of goods. Where we, individually or collectively, possess resources beyond what we need then we are only stewards responsible for distributing those goods and services to others in desperate need of them. We are morally obliged to do this. Where we fail in our individual duty it can be acceptable for legitimately constituted authorities to compel us to behave morally.Increased possession is not the ultimate goal of nations nor of individuals. All growth is ambivalent. It is essential if man is to develop as a man, but in a way it imprisons man if he considers it the supreme good, and it restricts his vision. Then we see hearts harden and minds close, and men no longer gather together in friendship but out of self-interest, which soon leads to oppositions and disunity. The exclusive pursuit of possessions thus become an obstacle to individual fulfillment and to man’s true greatness. Both for nations and for individual men, avarice is the most evident form of moral underdevelopment.
“If someone who has the riches of this world sees his brother in need and closes his heart to him, how does the love of God abide in him?.” It is well known how strong were the words used by the Fathers of the Church to describe the proper attitude of persons who possess anything towards persons in need. To quote Saint Ambrose: “You are not making a gift of your possessions to the poor person. You are handing over to him what is his. For what has been given in common for the use of all, you have arrogated to yourself. The world is given to all, and not only to the rich”. That is, private property does not constitute for anyone an absolute and unconditioned right. No one is justified in keeping for his exclusive use what he does not need, when others lack necessities.
You can see the whole encyclical at papalencyclicals.net/Paul06/p6develo.htmIn a word, “according to the traditional doctrine as found in the Fathers of the Church and the great theologians, the right to property must never be exercised to the detriment of the common good”. If there should arise a conflict “between acquired private rights and primary community exigencies”, it is the responsibility of public authorities “to look for a solution, with the active participation of individuals and social groups”
Social Ministry has two main aspects: social service (also known as Parish Outreach) and social action
Social Service is giving direct aid to someone in need. It usually involves performing one or more of the corporal works of mercy. That is, giving alms to the poor, feeding the hungry, clothing the naked, visiting the sick or imprisoned, taking care of orphans and widows, visiting the shut-ins etc.** Another name for it is charity.**
The difference between charity and Social Justice is that charity has no endgame, and Social Justice does.Social Action is correcting the structures that perpetuate the need. Another name for this is Social Justice.