Why Advocacy?
“Social Justice” can mean many things to many people. So can "advocacy," which is the primary way most people work for justice. For the Christians, the desire for social justice and impulse to be advocates most often flows out of exposure to to "least of our brothers and sisters." Think of someone you have cared about, either because they were sick, or unemployed, or couldn't make ends meet, or were significantly challenged in some way. Of course you will first try to tend to their immediate needs, and if that's all it takes, then you can feel good But what if something else is getting in their way and making their problem so large, or chronic, that your efforts to help come to little. Often we find that people's suffering or oppression is due to an unfair institutional structure, or a heartless bureaucracy, or an unresponsive civil system or government agency, or even an unjust law. Then we will want to challenge and change that situation, will we not?
That's really all social justice advocacy is, looking at an unjust situation and trying to do something about it, or at least to speak up. It is distinct from, yet complementary to, "direct service." Service leads us to see our Lord in the face of “the least,” and stirs our hearts with love and solidarity. Accompaniment often follows, when we walk with them in their situation, even if we're powerless to fix it. When we ask what is causing their suffering, and learn about its root causes and the roles of economics, politics, racism, and other “systems of sin,” that leads us to engage with whoever has the power to change things, be that government, business, or other institutions or powerful people.
Advocacy can take many forms (here is a list), but whatever shape it takes, advocacy is speaking out for those whose voices are unheard or ignored. (Empowerment, another form of social action, can be either focused on "helping people help themselves" without questioning the justice of their situation OR can be aimed at supporting the suffering or oppressed in their own self-advocacy, such as we are seeing "white allies" do with Black Lives movements.)
That's really all social justice advocacy is, looking at an unjust situation and trying to do something about it, or at least to speak up. It is distinct from, yet complementary to, "direct service." Service leads us to see our Lord in the face of “the least,” and stirs our hearts with love and solidarity. Accompaniment often follows, when we walk with them in their situation, even if we're powerless to fix it. When we ask what is causing their suffering, and learn about its root causes and the roles of economics, politics, racism, and other “systems of sin,” that leads us to engage with whoever has the power to change things, be that government, business, or other institutions or powerful people.
Advocacy can take many forms (here is a list), but whatever shape it takes, advocacy is speaking out for those whose voices are unheard or ignored. (Empowerment, another form of social action, can be either focused on "helping people help themselves" without questioning the justice of their situation OR can be aimed at supporting the suffering or oppressed in their own self-advocacy, such as we are seeing "white allies" do with Black Lives movements.)
Church Teaching on Social Justice and Political Advocacy
From the Compendium of the Social Doctrine of the Church: “Religion must neither be ‘restricted to the purely private sphere’ nor the Christian message ‘relegated to a purely other-worldly salvation incapable of shedding light on our earthly existence.’” (No. 71)
The Church’s social doctrine has the task of proclamation, but also denunciation. In the first place it is a proclamation of what the Church possesses… to appeal to, guide and form consciences. This social doctrine also entails a duty to denounce, when sin is present: the sin of injustice and violence that in many ways moves through society and is embodied in it. (No. 81)
Pope Francis: Parishes need to promote a revived sense of political responsibility calling Catholics to be informed and active citizens, participating in the debate over the values and vision that guide our communities and nation. Parishes as local institutions have special opportunities to develop leaders, to promote citizenship, and to provide forums for discussion and action on public issues. Religious leaders need to act in public affairs with a certain modesty, knowing that faith is not a substitute for facts, that values must be applied in real and complex situations, and that people of common faith and good will can disagree on specifics. But parishioners are called to use their talents, the resources of our faith, and the opportunities of this democracy to shape a society more respectful of the life, dignity, and rights of the human person. Parishes can help lift up the moral and human dimension of public issues, calling people to informed participation in the political process.
An authentic faith . . . always involves a deep desire to change the world, to transmit values, to leave this earth somehow better than we found it. We love this magnificent planet on which God has put us, and we love the human family which dwells here, with all its tragedies and struggles, it hopes and aspirations, its strengths and weaknesses. The earth is our common home and all of us are brothers and sisters. If indeed "the just ordering of society and of the state is a central responsibility of politics," the Church, "cannot and must not remain on the sidelines in the fight for justice." (Evangelii Gaudium, no. 183)
Pope Benedict XVI: “The Church's obligation to participate in shaping the moral character of society is a requirement of our faith. It is a basic part of the mission we have received from Jesus Christ, who offers a vision of life revealed to us in Sacred Scripture and Tradition.
“…In the language of revelation, we are confronted with sin, both personal and structural. "The Church's wisdom," according to, "has always pointed to the presence of original sin in social conditions and in the structure of society.
“…What faith teaches about the dignity of the human person, about the sacredness of every human life, and about humanity's strengths and weaknesses helps us see more clearly the same truths that also come to us through the gift of human reason. At the center of these truths is respect for the dignity of every person. This is the core of Catholic moral and social teaching. Because we are people of both faith and reason, it is appropriate and necessary for us to bring this essential truth about human life and dignity to the public square. We are called to practice Christ's commandment to "love one another" (Jn 13:34). We are also called to promote the well-being of all, to share our blessings with those most in need, to defend marriage, and to protect the lives and dignity of all, especially the weak, the vulnerable, the voiceless." (Caritas in Veritate, no. 34)
Pope Paul VI, Octogesima Adveniens: Christian meaning of political activity
1. The eightieth anniversary of the publication of the encyclical Rerum Novarum, the message of which continues to inspire action for social justice, prompts us to take up again and to extend the teaching of our predecessors, in response to the new needs of a changing world. The Church, in fact, travels forward with humanity and shares its lot in the setting of history. At the same time that she announces to men the Good News of God's love and of salvation in Christ she clarifies their activity in the light of the Gospel and in this way helps them to correspond to God's plan of love and to realize the fullness of their aspirations.
46. Is it not here that there appears a radical limitation to economics? Economic activity is necessary and, if it is at the service of man, it can be "a source of brotherhood and a sign of Providence." It is the occasion of concrete exchanges between man, of rights recognized, of services rendered and of dignity affirmed in work. Though it is often a field of confrontation and domination, it can give rise to dialogue and foster cooperation. Yet it runs the risk of taking up too much strength and freedom. This is why the need is felt to pass from economics to politics. It is true that in the term "politics" many confusions are possible and must be clarified, but each man feels that in the social and economic field, both national and international, the ultimate decision rests with political power.
47. Political power, which is the natural and necessary link for ensuring the cohesion of the social body, must have as its aim the achievement of the common good. While respecting the legitimate liberties of individuals, families and subsidiary groups, it acts in such a way as to create, effectively and for the well-being of all, the conditions required for attaining man's true and complete good, including his spiritual end. It acts within the limits of its competence, which can vary from people to people and from country to country. It always intervenes with care for justice and with devotion to the common good, for which: it holds final responsibility. It does not, for all that, deprive individuals and intermediary bodies of the field of activity and responsibility which are proper to them and which lead them to collaborate in the attainment of this common good. In fact, "the true aim of all social activity should be to help individual members of the social body, but never to destroy or absorb them." According to the vocation proper to is, the political power must know how to stand aside from particular interests in order to view its responsibility with regard to the good of all men, even going beyond national limits. To take politics seriously at its different levels - local, regional, national and worldwide - is to affirm the duty of man, of every man, to recognize the concrete reality and the value of the freedom of choice that is offered to him to seek to bring about both the good of the city and of the nation and of mankind. Politics are a demanding manner - but not the only one - of living the Christian commitment to the service of others. Without of course solving every problem, it endeavors to apply solutions to the relationships men have with one another. The domain of politics is wide and comprehensive, but it is not exclusive. An attitude of encroachment which would tend to set up politics as an absolute value would bring serious danger. While recognizing the autonomy of the reality of politics, Christians who are invited to take up political activity should try to make their choices consistent with the Gospel and, in the framework of a legitimate plurality, to give both personal collective witness to the seriousness of their faith by effective and disinterested service of men.
Need to become involved in action
48. In the social sphere, the Church has always wished to assume a double function: first to enlighten minds in order to assist them to discover the truth and to find the right path to follow amid the different teachings that call for their attention; and secondly to take part in action and to spread, with a real care for service and effectiveness, the energies of the Gospel. Is it not in order to be faithful to this desire that the Church has sent on an apostolic mission among the workers priests who, by sharing fully the condition of the worker, are at that level the witnesses to the Church's solicitude and seeking?
It is to all Christians that we address a fresh and insistent call to action. In our encyclical on the Development of Peoples we urged that all should set themselves to the task: "Laymen should take up as their own proper task the renewal of the temporal order. If the role of the hierarchy is to teach and to interpret authentically the norms of morality to be followed in this matter, it belongs to the laity, without waiting passively for orders and directives, to take the initiatives freely and to infuse a Christian spirit into the mentality, customs, laws and structures of the community in which they live." Let each one examine himself, to see what he has done up to now, and what he ought to do. It is not enough to recall principles, state intentions, point to crying injustice and utter prophetic denunciations; these words will lack real weight unless they are accompanied for each individual by a livelier awareness of personal responsibility and by effective action. It is too easy to throw back on others responsibility for injustice, if at the same time one does not realize how each one shares in it personally, and how personal conversion is needed first. This basic humility will rid action of all inflexibility and sectarianism, it will also avoid discouragement in the face of a task which seems limitless in size. The Christian's hope comes primarily from the fact that he knows that the Lord is working with us in the world, continuing in his Body which is the Church - and, through the Church, in the whole of mankind - the Redemption which was accomplished on the Cross and which burst forth in victory on the morning of the Resurrection. This hope springs also from the fact that the Christian knows that other men are at work, to undertake actions of justice and peace working for the same ends. For beneath an outward appearance of indifference, in the heart of every man there is a will to live in brotherhood and a thirst for justice and peace, which is to be expanded.
United States Conference of Catholic Bishops: “From homeless shelters to prayer services, from food pantries to legislative networks, from global education programs to neighborhood organizing, parishes are responding. But in some parishes the social justice dimensions of parish life are still neglected, underdeveloped, or touch only a few parishioners.
“The Church teaches that social justice is an integral part of evangelization, a constitutive dimension of preaching the gospel, and an essential part of the Church's mission. The links between justice and evangelization are strong and vital. We cannot proclaim a gospel we do not live, and we cannot carry out a real social ministry without knowing the Lord and hearing his call to justice and peace. Parish communities must show by their deeds of love and justice that the gospel they proclaim is fulfilled in their actions. This tradition is not empty theory; it challenges our priorities as a nation, our choices as a Church, our values as parishes. It has led the Church to stand with the poor and vulnerable against the strong and powerful. It brings occasional controversy and conflict, but it also brings life and vitality to the People of God. It is a sign of our faithfulness to the gospel.” (Communities of Salt and Light)
“…Some question whether it is appropriate for the Church to play a role in political life. However, the obligation to teach the moral truths that should shape our lives, including our public lives, is central to the mission given to the Church by Jesus Christ. Moreover, the United States Constitution protects the right of individual believers and religious bodies to participate and speak out without government interference, favoritism, or discrimination.” (Forming Consciences for Faithful Citizenship)
The Church’s social doctrine has the task of proclamation, but also denunciation. In the first place it is a proclamation of what the Church possesses… to appeal to, guide and form consciences. This social doctrine also entails a duty to denounce, when sin is present: the sin of injustice and violence that in many ways moves through society and is embodied in it. (No. 81)
Pope Francis: Parishes need to promote a revived sense of political responsibility calling Catholics to be informed and active citizens, participating in the debate over the values and vision that guide our communities and nation. Parishes as local institutions have special opportunities to develop leaders, to promote citizenship, and to provide forums for discussion and action on public issues. Religious leaders need to act in public affairs with a certain modesty, knowing that faith is not a substitute for facts, that values must be applied in real and complex situations, and that people of common faith and good will can disagree on specifics. But parishioners are called to use their talents, the resources of our faith, and the opportunities of this democracy to shape a society more respectful of the life, dignity, and rights of the human person. Parishes can help lift up the moral and human dimension of public issues, calling people to informed participation in the political process.
An authentic faith . . . always involves a deep desire to change the world, to transmit values, to leave this earth somehow better than we found it. We love this magnificent planet on which God has put us, and we love the human family which dwells here, with all its tragedies and struggles, it hopes and aspirations, its strengths and weaknesses. The earth is our common home and all of us are brothers and sisters. If indeed "the just ordering of society and of the state is a central responsibility of politics," the Church, "cannot and must not remain on the sidelines in the fight for justice." (Evangelii Gaudium, no. 183)
Pope Benedict XVI: “The Church's obligation to participate in shaping the moral character of society is a requirement of our faith. It is a basic part of the mission we have received from Jesus Christ, who offers a vision of life revealed to us in Sacred Scripture and Tradition.
“…In the language of revelation, we are confronted with sin, both personal and structural. "The Church's wisdom," according to, "has always pointed to the presence of original sin in social conditions and in the structure of society.
“…What faith teaches about the dignity of the human person, about the sacredness of every human life, and about humanity's strengths and weaknesses helps us see more clearly the same truths that also come to us through the gift of human reason. At the center of these truths is respect for the dignity of every person. This is the core of Catholic moral and social teaching. Because we are people of both faith and reason, it is appropriate and necessary for us to bring this essential truth about human life and dignity to the public square. We are called to practice Christ's commandment to "love one another" (Jn 13:34). We are also called to promote the well-being of all, to share our blessings with those most in need, to defend marriage, and to protect the lives and dignity of all, especially the weak, the vulnerable, the voiceless." (Caritas in Veritate, no. 34)
Pope Paul VI, Octogesima Adveniens: Christian meaning of political activity
1. The eightieth anniversary of the publication of the encyclical Rerum Novarum, the message of which continues to inspire action for social justice, prompts us to take up again and to extend the teaching of our predecessors, in response to the new needs of a changing world. The Church, in fact, travels forward with humanity and shares its lot in the setting of history. At the same time that she announces to men the Good News of God's love and of salvation in Christ she clarifies their activity in the light of the Gospel and in this way helps them to correspond to God's plan of love and to realize the fullness of their aspirations.
46. Is it not here that there appears a radical limitation to economics? Economic activity is necessary and, if it is at the service of man, it can be "a source of brotherhood and a sign of Providence." It is the occasion of concrete exchanges between man, of rights recognized, of services rendered and of dignity affirmed in work. Though it is often a field of confrontation and domination, it can give rise to dialogue and foster cooperation. Yet it runs the risk of taking up too much strength and freedom. This is why the need is felt to pass from economics to politics. It is true that in the term "politics" many confusions are possible and must be clarified, but each man feels that in the social and economic field, both national and international, the ultimate decision rests with political power.
47. Political power, which is the natural and necessary link for ensuring the cohesion of the social body, must have as its aim the achievement of the common good. While respecting the legitimate liberties of individuals, families and subsidiary groups, it acts in such a way as to create, effectively and for the well-being of all, the conditions required for attaining man's true and complete good, including his spiritual end. It acts within the limits of its competence, which can vary from people to people and from country to country. It always intervenes with care for justice and with devotion to the common good, for which: it holds final responsibility. It does not, for all that, deprive individuals and intermediary bodies of the field of activity and responsibility which are proper to them and which lead them to collaborate in the attainment of this common good. In fact, "the true aim of all social activity should be to help individual members of the social body, but never to destroy or absorb them." According to the vocation proper to is, the political power must know how to stand aside from particular interests in order to view its responsibility with regard to the good of all men, even going beyond national limits. To take politics seriously at its different levels - local, regional, national and worldwide - is to affirm the duty of man, of every man, to recognize the concrete reality and the value of the freedom of choice that is offered to him to seek to bring about both the good of the city and of the nation and of mankind. Politics are a demanding manner - but not the only one - of living the Christian commitment to the service of others. Without of course solving every problem, it endeavors to apply solutions to the relationships men have with one another. The domain of politics is wide and comprehensive, but it is not exclusive. An attitude of encroachment which would tend to set up politics as an absolute value would bring serious danger. While recognizing the autonomy of the reality of politics, Christians who are invited to take up political activity should try to make their choices consistent with the Gospel and, in the framework of a legitimate plurality, to give both personal collective witness to the seriousness of their faith by effective and disinterested service of men.
Need to become involved in action
48. In the social sphere, the Church has always wished to assume a double function: first to enlighten minds in order to assist them to discover the truth and to find the right path to follow amid the different teachings that call for their attention; and secondly to take part in action and to spread, with a real care for service and effectiveness, the energies of the Gospel. Is it not in order to be faithful to this desire that the Church has sent on an apostolic mission among the workers priests who, by sharing fully the condition of the worker, are at that level the witnesses to the Church's solicitude and seeking?
It is to all Christians that we address a fresh and insistent call to action. In our encyclical on the Development of Peoples we urged that all should set themselves to the task: "Laymen should take up as their own proper task the renewal of the temporal order. If the role of the hierarchy is to teach and to interpret authentically the norms of morality to be followed in this matter, it belongs to the laity, without waiting passively for orders and directives, to take the initiatives freely and to infuse a Christian spirit into the mentality, customs, laws and structures of the community in which they live." Let each one examine himself, to see what he has done up to now, and what he ought to do. It is not enough to recall principles, state intentions, point to crying injustice and utter prophetic denunciations; these words will lack real weight unless they are accompanied for each individual by a livelier awareness of personal responsibility and by effective action. It is too easy to throw back on others responsibility for injustice, if at the same time one does not realize how each one shares in it personally, and how personal conversion is needed first. This basic humility will rid action of all inflexibility and sectarianism, it will also avoid discouragement in the face of a task which seems limitless in size. The Christian's hope comes primarily from the fact that he knows that the Lord is working with us in the world, continuing in his Body which is the Church - and, through the Church, in the whole of mankind - the Redemption which was accomplished on the Cross and which burst forth in victory on the morning of the Resurrection. This hope springs also from the fact that the Christian knows that other men are at work, to undertake actions of justice and peace working for the same ends. For beneath an outward appearance of indifference, in the heart of every man there is a will to live in brotherhood and a thirst for justice and peace, which is to be expanded.
United States Conference of Catholic Bishops: “From homeless shelters to prayer services, from food pantries to legislative networks, from global education programs to neighborhood organizing, parishes are responding. But in some parishes the social justice dimensions of parish life are still neglected, underdeveloped, or touch only a few parishioners.
“The Church teaches that social justice is an integral part of evangelization, a constitutive dimension of preaching the gospel, and an essential part of the Church's mission. The links between justice and evangelization are strong and vital. We cannot proclaim a gospel we do not live, and we cannot carry out a real social ministry without knowing the Lord and hearing his call to justice and peace. Parish communities must show by their deeds of love and justice that the gospel they proclaim is fulfilled in their actions. This tradition is not empty theory; it challenges our priorities as a nation, our choices as a Church, our values as parishes. It has led the Church to stand with the poor and vulnerable against the strong and powerful. It brings occasional controversy and conflict, but it also brings life and vitality to the People of God. It is a sign of our faithfulness to the gospel.” (Communities of Salt and Light)
“…Some question whether it is appropriate for the Church to play a role in political life. However, the obligation to teach the moral truths that should shape our lives, including our public lives, is central to the mission given to the Church by Jesus Christ. Moreover, the United States Constitution protects the right of individual believers and religious bodies to participate and speak out without government interference, favoritism, or discrimination.” (Forming Consciences for Faithful Citizenship)