Advocacy & Social Justice

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The mission of the Office of Advocacy and Justice is to create disciples in action by providing parishioners with opportunities to live out their baptismal call to model Christ's love for the poor and the most vulnerable members of our communities.    

In today's global society, we tolerate many injustices: abortion; euthanasia; birth control policies targeting the poor; racial discrimination; a widening gap between poor and rich; pollution; porn and drug addictions; the death penalty, and overcrowded prisons; the erosion of religious liberty; a broken immigration system. The Church speaks to all these issues. But abortion and euthanasia are different. They are direct, personal attacks on innocent and vulnerable human life. Our vision must be whole and never partial. For God, every life is sacred, beautiful, and filled with possibility. Respect for life means there are no exceptions to our love.
 

To learn more about the Seven Themes of Catholic Social Teaching, please follow these links:

1. Life and Dignity of the Human Person  

2. Rights and Responsibilities

3. Responsibilities

4. Preferential Option for the Poor 

5. The Dignity of Work  

6. Solidarity 

7. Care for God's Creation

You can also read the Major pastoral documents that have influence what we know today as Catholic Social Teaching.


Rerum Novarum  (On the Condition of Labor) — Pope Leo XIII, 1891(link is external)
This seminal work on modern Catholic social thought addresses the plight of the industrial workers in the wake of the Industrial Revolution. It calls for the protection of the weak and the poor through the persuit of justice while excluding socialism and class struggle as legitimate principles of change. It affirms the dignity of work, the right to private property, and the right to form and join professional associations.

Quadragesimo Anno (After Forty Years)—- Pope Pius XI, 1931(link is external)
Writing in response to the alarming concentration of wealth and power in the socio-economic realm, Pius XI calls for the reestablishment of a social order based on the principle of subsidiarity. In commemorating the 40th anniversary of Rerum Novarum, this encyclical reaffirms the need for a social order animated by justice. 

Mater et Magistra  (Christianity and Social Progress) — Pope John XXIII, 1961(link is external)
Applying the teachings of his predecessors to modern problems and affirming the role of the Church as a teacher and as a nurturing guardian of the poor and oppressed, John XXIII calls for a greater awareness of the need for all peoples to live as one community with a common good. Special attention is focused on the plight of the farmers and farm workers in depressed rural agricultural economies.

Pacem in Terris (Peace on Earth) — Pope John XXIII, 1963    (link is external)
Covering the entire spectrum of relations between individuals, between the individual and the community, and between nations, John XXIII affirms the inviolability of human rights. Peace, based on mutual trust, can be well-founded only if undergirded by a unity of right order in human affairs arising from a genuine respect for and adherence to the law of God.

Gaudium et Spes (Pastoral Constitution on the Church in the Modern World - Vatican Council II, 1965    (link is external)
Calling for a new sense of service by the Church in a rapidly changing world, the Council presents the ethical framework of the Church's commitment to pastoral work in the world. This pastoral letter addresses the real concerns and problems faced by Christians living in the modern age and calls for a development based on an unqualified acceptance of the inherent dignity of the human person.

Populorum Progressio (On the Development of Peoples) — Pope Paul VI, 1967(link is external)
Calling attention to the worsening marginalization of the poor, Paul VI presents the various dimensions of an integral human development and the necessary conditions for growth in the solidarity of peoples. Only with an accompanying theological reflection on liberation from injustice and genuine human values can there be true development towards a more human condition.

Octogesima Adveniens (A Call to Action )— Pope Paul VI, 1971  (link is external) 
Realizing the need for a genuine renewal in domestic and international societal structures, Paul VI calls on Christians to live up to the duty of participation in social and political reform as a way of discovering the truth and living out the Gospel.

Justitia in Mundo (Justice in the World) — Synod of Bishops, 1971(link is external)
Calling attention to the structural roots of injustice afflicting human relations, the Bishops declare that action in the pursuit of justice, and participation in the transformation of the world are constitutive elements in the Church's mission of preaching the Gospel.

Laborem Exercens  (On Human Work) — Pope John Paul II, 1981(link is external)
Exhorting Christians everywhere to be involved in the transformation of existing socio-economic systems, John Paul II presents work as a fundamental dimension of human existence through which the "social question" must be viewed. The meaning of work can only be properly understood when the dignity of labor is taken as an underlying premise.

Solicitudo Rei Socialis  (On Social Concern) — Pope John Paul II, 1987(link is external)
Expanding on the notion of development in Populorum Progressio, John Paul II reviews the state of world development in the past two decades. The moral nature of development leading humanity to the "fullness of being" is emphasized.  

Centesimus Annus (The Hundredth Year) — Pope John Paul II, 1991(link is external)
Pope John Paul II addresses a strong critique of the “welfare state” and “real socialism” by arguing that they have a fundamental anthropological error and that collective and qualitative human needs cannot be satisfied by market mechanisms.  A nation should actively contribute to the common good of humanity, such as a just wage, social insurance for the elderly and unemployed, and protection of workers.  Private property is for the universal destination of the earth’s goods and social function, which holds subsidiarity and solidarity together.  Patterns of consumption and power structures do not enable the poor to gain a sense of human dignity, for there is little respect for the human subjectivity of individuals on the margins of society. 

Evangelium Vitae  (The Gospel of Life) — Pope John Paul II, 1995(link is external)
Evangelium Vitae is rooted in the Incarnation, which is the source of life and the expression of God’s love for humanity with special favor shown to the poorest and neediest.  Pope John Paul II advice against ethical relativism, particularly the culture of death and its network of complicity in support of abortion.  He further argues for the need for a general mobilization of consciences and cultural transformation through evangelization. 

Deus Caritas Est (God Is Love) — Pope Benedict XVI, 2005(link is external)
Pope Benedict XVI clarifies some essential facts of the love that God offers human beings and its intrinsic link to the reality of human love.  The ecclesial exercise of the commandment of love calls forth a renewal of commitment in the human response to God’s love. The Church's charitable activity expresses the essence of Christian and ecclesial charity. Christian charitable activity extends God’s love for His creation, and Christian activity must be based on a personal encounter with Christ, who awakens our love of neighbor. 

Caritas in Veritate  (In Charity and Truth) — Pope Benedict XVI, 2009(link is external)
In Caritas in Veritate, which relates to Pope Leo XIII’s Rerum Novarum” and Populorum Progressio, Pope Benedict XVI deepens the Church’s social doctrine by focusing on its principles: love in truth and, particularly, the practice of justice for the common good. Justice is inextricably connected with charity, which requires us to be at least just. Thus, we need to develop the fundamental values of justice and love to build a better future based on justice, love, and peace.

Laudato Si (Praised Be to You) –Pope Francis I, 2015(link is external)
Basing his views on a method of Catholic Social Teaching (See-Judge-Act), Pope Francis I addresses the present ecological crisis by applying principles of the Judeo-Christian tradition in Laudato Si.  This document reveals the root causes of the crisis, such as technology, technocratic mentality, anthropocentrism, practical relativism, employment policies, biological technologies, and human greed. Pope Francis points out how these issues cause disorder and problems for all creatures.  Thus, he calls for the conversion of both individual and communal acts, and urges national and international leaders to care for the safety of creation in making policies, and promotes the role of education in reshaping our individual habits and behaviors.