What Is Social Justice?
That is the question! The answer may depend on who you talk to and what your own presuppositions and values and attitudes are, but for our purposes we will begin with the discussion of "justice" in the Compendium of the Social Doctrine of the Church:
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Justice is a value that accompanies the exercise of the corresponding cardinal moral virtue. According to its most classic formulation, it “consists in the constant and firm will to give their due to God and neighbor.” From a subjective point of view, justice is translated into behavior that is based on the will to recognize the other as a person, while, from an objective point of view, it constitutes the decisive criteria of morality in the intersubjective and social sphere.
The Church's social Magisterium constantly calls for the most classical forms of justice to be respected: commutative, distributive and legal justice. Ever greater importance has been given to social justice, which represents a real development in general justice, the justice that regulates social relationships according to the criterion of observance of the law. Social justice, a requirement related to the social question which today is worldwide in scope, concerns the social, political and economic aspects and, above all, the structural dimension of problems and their respective solutions. |
The Catechism of the Catholic Church gives this definition: "Society ensures social justice when it provides the conditions that allow associations or individuals to obtain what is their due, according to their nature and their vocation. Social justice is linked to the common good and the exercise of authority." (1928)
This section of the Catechism concludes that:
Clearly, "social justice" is a very broad term that includes innumerable dimensions and elements. But the bottom line is "giving people their due." That due is not "optional," but based on our human dignity and the human rights that flow from it. Social justice also clearly involves notions of fairness and equity and the common good.
The Relationship of Social Justice and Charity
We note the mention of "charity" above, in the third bullet. Here it appears to be used in the sense of Christian "love" and concern for the well-being of the other. But the question is often asked, what is the relationship of "charity" (in the sense of giving something out of a generous heart, usually understood as some form of service or material aid) to justice? Or to put it another way, "So What Is Our Response - Charity or Justice?" Is it enough to simply feed the hungry, house the homeless, and visit those in prison, while ignoring the deeper societal forces involved? Or should we perhaps disdain charity while focusing only on “social change?”
The answer to both questions is an emphatic NO. A story is told of a community on a river that found dead and drowning people coming downstream. They set up a committee to rescue the living and bury the dead. But eventually, when the bodies showed no sign of stopping, one man started walking upstream. “Where are you going,” the others asked, “we need every hand we can get here.” “Well, I don’t know about you,” said the man, “but I want to find out who’s throwing them in!”
Caring for the wounded is most people’s first inclination in such a situation. But finding out “who’s throwing them in” is the first step in social action, followed by efforts to change things. The "finding out" is justice education; efforts at change (general term: social action) can take many forms, but most would be classified as either advocacy (speaking out for those who have no voice or power) or empowerment (more on this later). Direct Service and Social Action, also called charity and justice, are often pictured as two feet, and the point is made that people need both feet to walk!
Both direct service and social action are good, and necessary. And while some individuals are much more strongly drawn to one than the other and choose to focus their efforts in that way, the Church is called to engage in both. Direct service not only temporarily ameliorates someone’s suffering, but more importantly it helps the giver see the humanity of those in need and teaches compassion. Social action, however, is often less immediately rewarding and can even be met with strong resistance and in some cases persecution. Archbishop Camara of Brazil once commented: “When I tried to help the poor, people said I was a saint. When I asked why they were poor, people said I was a Communist.” He also went so far as to say “In the war against injustice, 80% of our time must be devoted to changing structures and promoting human advancement; but 20% must be set aside for tending the wounded and the victims.”
In a very real way, charity (insofar as we associate it with giving something “extra” out of a sense of mercy) is not even possible without justice. As Pope Benedict XVI explained in § 6 of Caritas in Veritate, “Charity goes beyond justice… but it never lacks justice….” I cannot “give” what is mine to the other, without first giving him what pertains to him in justice. If we love others with charity, then first of all we are just towards them. Not only is justice not extraneous to charity, not only is it not an alternative or parallel path to charity: justice is inseparable from charity, and intrinsic to it. Justice is the primary way of charity or, in Paul VI's words, “the minimum measure” of it… charity transcends justice and completes it in the logic of giving and forgiving.”
So we see finally that charity and justice, or service and social action, are not opposed but interconnected. Both are responses from the "heart," as Dehonians understand it. Just as our hearts call us to service, so they call us to social justice, in the same way that compassion for one suffering soul and tending to its needs leads to compassion for all who suffer in the same way and a desire to change things so that none have to suffer.
Further Resources:
"The Two Feet of Love in Action" | en Español
How to Make Service Truly Transformational
Two Feet of Love in Action Facilitators Guide | en Español: This guide includes an extensive session outline with activities and worksheets to share the Two Feet of Love in Action with adult and young adult audiences.
This section of the Catechism concludes that:
- Respect for the human person considers the other "another self." It presupposes respect for the fundamental rights that flow from the dignity intrinsic of the person. (1944)
- The equality of men concerns their dignity as persons and the rights that flow from it. (1945)
- The differences among persons belong to God's plan, who wills that we should need one another. These differences should encourage charity. (1946)
- The equal dignity of human persons requires the effort to reduce excessive social and economic inequalities. It gives urgency to the elimination of sinful inequalities. (1947)
- Solidarity is an eminently Christian virtue. It practices the sharing of spiritual goods even more than material ones. (1948)
Clearly, "social justice" is a very broad term that includes innumerable dimensions and elements. But the bottom line is "giving people their due." That due is not "optional," but based on our human dignity and the human rights that flow from it. Social justice also clearly involves notions of fairness and equity and the common good.
The Relationship of Social Justice and Charity
We note the mention of "charity" above, in the third bullet. Here it appears to be used in the sense of Christian "love" and concern for the well-being of the other. But the question is often asked, what is the relationship of "charity" (in the sense of giving something out of a generous heart, usually understood as some form of service or material aid) to justice? Or to put it another way, "So What Is Our Response - Charity or Justice?" Is it enough to simply feed the hungry, house the homeless, and visit those in prison, while ignoring the deeper societal forces involved? Or should we perhaps disdain charity while focusing only on “social change?”
The answer to both questions is an emphatic NO. A story is told of a community on a river that found dead and drowning people coming downstream. They set up a committee to rescue the living and bury the dead. But eventually, when the bodies showed no sign of stopping, one man started walking upstream. “Where are you going,” the others asked, “we need every hand we can get here.” “Well, I don’t know about you,” said the man, “but I want to find out who’s throwing them in!”
Caring for the wounded is most people’s first inclination in such a situation. But finding out “who’s throwing them in” is the first step in social action, followed by efforts to change things. The "finding out" is justice education; efforts at change (general term: social action) can take many forms, but most would be classified as either advocacy (speaking out for those who have no voice or power) or empowerment (more on this later). Direct Service and Social Action, also called charity and justice, are often pictured as two feet, and the point is made that people need both feet to walk!
Both direct service and social action are good, and necessary. And while some individuals are much more strongly drawn to one than the other and choose to focus their efforts in that way, the Church is called to engage in both. Direct service not only temporarily ameliorates someone’s suffering, but more importantly it helps the giver see the humanity of those in need and teaches compassion. Social action, however, is often less immediately rewarding and can even be met with strong resistance and in some cases persecution. Archbishop Camara of Brazil once commented: “When I tried to help the poor, people said I was a saint. When I asked why they were poor, people said I was a Communist.” He also went so far as to say “In the war against injustice, 80% of our time must be devoted to changing structures and promoting human advancement; but 20% must be set aside for tending the wounded and the victims.”
In a very real way, charity (insofar as we associate it with giving something “extra” out of a sense of mercy) is not even possible without justice. As Pope Benedict XVI explained in § 6 of Caritas in Veritate, “Charity goes beyond justice… but it never lacks justice….” I cannot “give” what is mine to the other, without first giving him what pertains to him in justice. If we love others with charity, then first of all we are just towards them. Not only is justice not extraneous to charity, not only is it not an alternative or parallel path to charity: justice is inseparable from charity, and intrinsic to it. Justice is the primary way of charity or, in Paul VI's words, “the minimum measure” of it… charity transcends justice and completes it in the logic of giving and forgiving.”
So we see finally that charity and justice, or service and social action, are not opposed but interconnected. Both are responses from the "heart," as Dehonians understand it. Just as our hearts call us to service, so they call us to social justice, in the same way that compassion for one suffering soul and tending to its needs leads to compassion for all who suffer in the same way and a desire to change things so that none have to suffer.
Further Resources:
"The Two Feet of Love in Action" | en Español
How to Make Service Truly Transformational
Two Feet of Love in Action Facilitators Guide | en Español: This guide includes an extensive session outline with activities and worksheets to share the Two Feet of Love in Action with adult and young adult audiences.