The Church's Liturgy & Social Justice, part 3

How we pray and who we pray for in our liturgical assemblies must praise God by demonstrating our concern for God's least ones. The General Intercessions, in particular, have ample opportunity for this. Besides praying for our sick and deceased loved ones (which most parishes do), we should also be sure to pray for suffering people throughout the world, regardless of whether they're related to us by faith or blood. While we're at it, we should also pray for our enemies.
Copyright © 2010, Deacon Carl D. Smith. All rights reserved. Reprint permission granted to parishes for use in Sunday bulletins. (http://bit.ly/16p8ws)
 

The Church's Liturgy & Social Justice, part 2

[This sound-bite is prepared for running in bulletins on 7/25/2010]

One important aspect of achieving social justice is also a part of our liturgy: reconciliation. Justice is a matter of right relationship. If something is keeping us from right relationship, such as a past wrong or unfair discrimination, we must be reconciled in order to return to a right and just relationship. Reconciliation involves (1) acknowledging our faults to the offended party, (2) asking for and receiving forgiveness, and (3) making reparations and/or doing penance.
       To model that for us in our interpersonal relationships, we have the Sacrament of Penance and the Penitential Rite of the Mass by which we are reconciled with God. The Sacrament of Penance provides the fullest expression of reconciliation (as outlined above) and is our only way of reconciling serious sins against God's law. The Penitential Rite of the Mass heals the lesser offenses so that we can be properly disposed for our reception of Holy Communion.
       The challenge for us is to take these opportunities for reconciliation seriously. This Sunday, when the liturgy comes to the Penitential Rite, make a serious examination of your conscience, fervently ask God for forgiveness, and then feel the forgiveness God offers through the words of the priest.
Copyright © 2010, Deacon Carl D. Smith. All rights reserved. Reprint permission granted to parishes for use in Sunday bulletins. (http://bit.ly/16p8ws)
 

The Church's Liturgy & Social Justice, part 1

At the end of every Mass, we are urged to "Go in peace to love and serve the Lord." The new language of the Order of Mass which will be implemented in the US next year has a new option, which is, "Go in peace, glorifying the Lord by your life." The two are seen as equivalent by the Church: loving and serving the Lord means living the faith. 
       It means being the "good Samaritan" as we heard about last Sunday. 
       It means striving for justice in our world, as we are told time and again by Jesus and the prophets who came before him. 
       It means being a force for reconciliation, not only between ourselves and one another, but also between polarizing forces in our world.
       And it is (or should be) the Church's liturgy that causes us to see what must be done and to provide an example of how we are to live between Sundays. More on this in the coming weeks.
Copyright © 2010, Deacon Carl D. Smith. All rights reserved. Reprint permission granted to parishes for use in Sunday bulletins. (http://bit.ly/16p8ws)
 

Random Acts of Kindness & Social Justice

The Sunday gospel for this week is the familiar story of the lawyer who tests Jesus about salvation and ends up getting the parable of the "good Samaritan." It's a good reminder that there are a lot of people who need immediate help in the world today, especially with the economy continuing to struggle. Providing immediate help and mercy as the good Samaritan did is a sign of our Christianity — being a neighbor and offering basic care or random acts of kindness to someone in need is a mark of our faith, just as it is for Jews and those who profess some other religions.
       The work of social justice goes beyond that and asks works on the more difficult problem of how a person or persons find themselves in such need. It seeks to prevent others from having such a need by eliminating structures or systems that have negative impacts, and by creating new structures and systems that support and raise up those in need. For example, caring for injured pedestrians at a busy street corner is an example of providing basic care to those in need, whereas social justice would involve upgrading the intersection with pedestrian crossings, traffic signals, and warning signs.
       Thus, social justice can be thought of as investing in a future where there are fewer people in need and all are raised up.
Copyright © 2010, Deacon Carl D. Smith. All rights reserved. Reprint permission granted to parishes for use in Sunday bulletins. (http://bit.ly/16p8ws)
 

Independence & Social Justice

Today we celebrate Independence Day, the day when 56 very active residents of this land declared on behalf of all that the king of England had been abusive in his rule of the colonies in North America, and that such abuse would no longer be tolerated. The Declaration of Independence lists 27 specific actions of the king that were objectionable because they violated the dignity and freedom of human beings in this country. In Catholic social justice language, the Declaration of Independence was about the life & dignity of the human person; the call to family, community, and participation; and rights & responsibilities (see http://bit.ly/9qwkCG for the seven themes of Catholic social teaching).
       The final sentence of the Declaration of Independence also contains a great testament to the colonists' reliance on God and their commitment to endure the sacrifices that needed to be made for the sake of their common good: "[F]or the support of this Declaration, with a firm reliance on the protection of divine Providence, we mutually pledge to each other our Lives, our Fortunes and our sacred Honor." Words that should guide us all today for the support of our nation.
       To read the Declaration and for related resources, check out http://bit.ly/ckkyhD.
Copyright © 2010, Deacon Carl D. Smith. All rights reserved. Reprint permission granted to parishes for use in Sunday bulletins. (http://bit.ly/16p8ws)
 

Summer Eats & Social Justice

Summer is here and the seasonal fruits of the land are starting to appear at grocery stores and farmers' markets. This is the perfect time to think more critically about the justice of the food we eat. That may seem strange, but there are significant social justice aspects to the growing, harvesting, transportation, distribution, and consumption of food.
     Patrick Carter, a recent graduate of Creighton University, has completed a research project about that. According to a recent interview posted at http://ncronline.org, to be more just in our eating, he says we need to change ourselves first: “Buy local food, eat out less, eat less meat and don’t over eat. We, as Christians, have a responsibility to care for God’s creations — humans, animals, earth and water — and the way we currently grow and eat food is not reflective of this call… We can have a sustainable existence by first changing ourselves by buying locally grown and ethically harvested food that has a minimized impact on the environment… [I]f the food [we eat] would more closely reflect our Christian values to love the poor and care for God’s creation, then the eaters could be in solidarity with the growers, the land, the farmers, the livestock, the harvesters and the hungry of the world, in addition to the others in the room.”
       This summer, consider doing more of your grocery shopping at your local farmers' market and selecting organically grown produce. In addition to finding healthy, fresh foods at a competitive price, you will also be promoting justice.
Copyright © 2010, Deacon Carl D. Smith. All rights reserved. Reprint permission granted to parishes for use in Sunday bulletins. (http://bit.ly/16p8ws)
 

Landmines & Social Justice

This past week, the Office of International Justice and Peace of the US bishops issued an Action Alert, asking Catholics to make their voices heard regarding a treaty to ban landmines. The alert points out that, "Landmines are 'inhumanly insidious because they continue to cause harm even long after the cessation of hostilities.' The U.S. bishops have long supported elimination of landmines as they are indiscriminate, morally unacceptable weapons that do not distinguish between soldier and civilian, or between times of war and times of peace."
       Download the full Action Alert at http://bit.ly/9Flf0j. It has the instructions for contacting the President and your US Senators about ratifying this treaty.
Copyright © 2010, Deacon Carl D. Smith. All rights reserved. Reprint permission granted to parishes for use in Sunday bulletins. (http://bit.ly/16p8ws)
 

Summer Vacations & Social Justice

Summer vacation time is here once again, and families are finalizing their plans for getting away for a week or two of vacation. It's easy to do the same old thing: go to a resort or amusement park and be entertained for a week. Lately, though, many families recognize the great needs in the world and look for ways to help. Taking a "volunteer vacation" is an approach that many have done and others are considering. In addition to serving a world in need, a lot of families also find that it strengthens their relationships with each other.
       As a family or as a single person, there is no end to the possibilities for working for a better world while on vacation. Opportunities exist locally, nationally, and internationally. An internet search of "volunteer vacations" will allow you to quickly find lots of possibilities. One particularly good site in http://charityguide.org. Click on their "volunteer vacation" page to get a quick overview of the types of projects available.
       Or, if you know where you want to go and don't mind pounding a few nails, Habitat for Humanity has a schedule of their projects around the world at www.habitat.org/cd/gv/schedule.aspx. There you will find lots of opportunities, including in the hot tourist destinations, like Hawai'i, New Zealand, and Kenya. All Habitat trips include local cultural opportunities.
       This summer, have your family vacation mean something — take a trip with a purpose!
Copyright © 2010, Deacon Carl D. Smith. All rights reserved. Reprint permission granted to parishes for use in Sunday bulletins. (http://bit.ly/16p8ws)
 

Oil Spill and Social Justice

As the oil well continues to pollute the waters of the Gulf of Mexico, it may be time to look back on this and other matters of environmental justice. In November 1991, the US bishops said the following in their pastoral statement, Renewing the Earth: "…[H]umans, made in the image and likeness of God, are called in a special way to 'cultivate and care for it (Earth)' (Genesis 2:15). Men and women, therefore, bear a unique responsibility under God: to safeguard the created world and by their creative labor even to enhance it. Safeguarding creation requires us to live responsibly within it, rather than manage creation as though we are outside it. The human family is charged with preserving the beauty, diversity, and integrity of nature, as well as with fostering its productivity." Thus, our faith teaches us that such environmental disasters are contrary to God's will for us.
       For more on Renewing the Earth, go to www.usccb.org/sdwp/ejp/bishopsstatement.shtml.
       Also, if you'd like to donate to help those who are most affected by the spill (fisherman and their families), Catholic Charities of the Archdiocese of New Orleans is taking donations on their web site. Go to www.ccano.org and click the link on the right side of the page. (By the way, British Petroleum has contributed $1 million to help in Catholic Charities' efforts; however, much more is needed.)
Copyright © 2010, Deacon Carl D. Smith. All rights reserved. Reprint permission granted to parishes for use in Sunday bulletins. (http://bit.ly/16p8ws)
 

The Trinity as a Model for Social Justice

Today we celebrate the Solemnity of the Most Holy Trinity. To be sure, the mystery of a three-in-one God can be difficult to comprehend. However, one thing is clear: the Trinity exists as a communion of three persons who mutually cooperate with each other in acts of creation, sanctification, justification, and salvation. Many theologians have pointed to the Trinity as a model that we can use for all sorts of life-in-common, including families, the Church, and other forms of community. 
       Thus, the Trinity also tells us something about social justice. The relationship between Father, Son, and Holy Spirit is one of close, intimate love. One powerful image of the Trinity can be found in the "Throne of Grace," in which artists using everything from canvas to stained glass have depicted the crucifixion of the Son, with the saddened Father supporting the cross and the Holy Spirit hovering nearby in solidarity.
       Such should be our relationship with each other — we should care deeply about other human beings and want to always uphold them, especially those who are suffering. We should support them, be in solidarity with them, and do what we can to raise them up.
Copyright © 2010, Deacon Carl D. Smith. All rights reserved. Reprint permission granted to parishes for use in Sunday bulletins. (http://bit.ly/16p8ws)
 

Economic Life & Social Justice (part 6)

The final two principles of A Catholic Framework for Economic Life (www.usccb.org/jphd/economiclife) indicate how everyone in an economic system — from the workers to global leaders — is responsible for a just outcome:

• Principle 9. Workers, owners, managers, stockholders, and consumers are moral agents in economic life. By our choices, initiative, creativity and investment, we enhance or diminish economic opportunity, community life and social justice.
• Principle 10. The global economy has moral dimensions and human consequences. Decisions on investment, trade, aid, and development should protect human life and promote human rights, especially for those most in need wherever they might live on this globe. 

An exercise for this week: What role are you in with respect to Principle 9? What moral responsibilities can you identify as being a part of your role? 
Copyright © 2010, Deacon Carl D. Smith. All rights reserved. Reprint permission granted to parishes for use in Sunday bulletins. (http://bit.ly/16p8ws)
 

Economic Life & Social Justice (part 5)

The seventh and eighth principles of A Catholic Framework for Economic Life (www.usccb.org/jphd/economiclife) declares the checks and balances that are necessary between the free market, voluntary groups, and the government:

• Principle 7. In economic life, free markets have both clear advantages and limits; government has essential responsibilities and limitations; voluntary groups have irreplaceable roles, but cannot substitute for the proper working of the market and the just policies of the state.
• Principle 8. Society has a moral obligation, including governmental action where necessary, to assure opportunity, meet basic human needs, and pursue justice in economic life.

Principle 7 makes the case that all parties with economic interests have roles to play, and Principle 8 speaks specifically to he important role that we as a society should be asking our government to play in assuring a just and compassionate society.
        An exercise for this week: Consider the news this week. Ask yourself, "Are our leaders’ actions benefiting everyone, including families, workers, and the most vulnerable among us?" If not, pick one elected leader and write to them about your feelings.
Copyright © 2010, Deacon Carl D. Smith. All rights reserved. Reprint permission granted to parishes for use in Sunday bulletins. (http://bit.ly/16p8ws)
 

Economic Life & Social Justice (part 4)

The fifth and sixth principles of A Catholic Framework for Economic Life (www.usccb.org/jphd/economiclife) could easily be named the "individual rights and responsibilities" principles:

• Principle 5. All people have the right to economic initiative, to productive work, to just wages and benefits, to decent working conditions as well as to organize and join unions or other associations.

• Principle 6. All people, to the extent they are able, have a corresponding duty to work, a responsibility to provide for the needs of their families and an obligation to contribute to the broader society. 

Principle 5 is rooted in our belief that, by working, we are participating in God's creation, and therefore it is a noble and worthy endeavor that no one should be deprived of. It goes further to state that work should be justly compensated and dignified, and a worker may associate with others in order to balance the power between employer and employee.
       The sixth principle outlines the why we should work, if we are able: to financially take care of our families and to contribute to the common good.
       An exercise for this week: As we come out of the current recession, many individuals still suffer unemployment or underemployment. Consider them in your prayers this week.
Copyright © 2010, Deacon Carl D. Smith. All rights reserved. Reprint permission granted to parishes for use in Sunday bulletins. (http://bit.ly/16p8ws)
   

Economic Life & Social Justice (part 3)

The second and third principles of A Catholic Framework for Economic Life (www.usccb.org/jphd/economiclife) lay a key piece of foundation for looking at our spending as individuals and as a nation:

•  Principle 2. All economic life should be shaped by moral principles. Economic choices and institutions must be judged by how they protect or undermine the life and dignity of the human person, support the family and serve the common good.

• Principle 3. A fundamental moral measure of any economy is how the poor and vulnerable are faring.

Principle 2 calls us, in our personal lives, to make economic decisions in ways that go beyond our style preferences our notions of what constitutes a "good deal," and calls us to ask the question, "A good deal for whom?" Were the goods made with sweatshop labor? Was the food produced in a way that respected God's creation and the environment? Does the merchant pay fair wages and support the common good?

       Principle 3 applies that same decision-making on a national level and gives the concrete measure of the perspective of the poor and vulnerable. Isaiah, Jeremiah, and other prophets of the Old Testament were constantly calling on the ancient Israelites to care for the poor and vulnerable, and we are part of that same spiritual tradition.

       An exercise for this week: Look at what you are buying and throwing out this week. Ask yourself whether those decisions are consistent with these principles.
Copyright © 2010, Deacon Carl D. Smith. All rights reserved. Reprint permission granted to parishes for use in Sunday bulletins. (http://bit.ly/16p8ws)
   

Economic Life & Social Justice (part 2)

In the US bishops' 1996 document, A Catholic Framework for Economic Life, they identified ten important principles to help Catholics reflect on the values that should shape our participation in economic life. The first and the fourth principles are related:

• Principle 1. The economy exists for the person, not the person for the economy. 
• Principle 4. All people have a right to life and to secure the basic necessities of life (e.g., food, clothing, shelter, education, health care, safe environment, economic security.)

The first principle is rooted in our teaching that human life is of paramount importance; we should not subordinate persons to government, corporations, or some "invisible hand." People are not mere resources for production of goods and services; rather, the production of goods and services exist in order to (1) help human beings develop and meet basic necessities, and (2) provide an opportunity for dignified work.
       The fourth principle is related, in that it defines the rights to which all human beings are entitled, regardless of their economic status or their means. The list of basic goes beyond the bare minimum of food, clothing, and shelter and includes the items that point at what the bishops mean by human dignity: education, health care, safe environment, and economic security. So, while a lot of politicians debate issues of food, clothing, and shelter, our bishops teach us that we have to go way beyond that. 
       An exercise for this week: as you hear about budgets, financial market reforms, spending allocations, and similar stories coming out of the state capitol and Washington, DC this week, review them carefully in light of these two points. Then, consider calling your representatives and tell them how feel about one of these issues.
Copyright © 2010, Deacon Carl D. Smith. All rights reserved. Reprint permission granted to parishes for use in Sunday bulletins. (http://bit.ly/16p8ws)
   

Nuclear Disarmament & Social Justice

The United States Conference of Catholic Bishops (USCCB) has welcomed the signing of the new Strategic Arms Reduction Treaty (START) between the United States and the Russian Federation, according to an April 8 letter from the president of the USCCB to President Barack Obama. The letter states, “The horribly destructive capacity of nuclear arms makes them disproportionate and indiscriminate weapons that endanger human life and dignity like no other armaments. Their use as a weapon of war is rejected in Church teaching based on just war norms."

       The treaty now goes to the US Senate for ratification, and the USCCB is asking that Catholics urge their senators and urge them to give bipartisan support to the New START Treaty. For information on contacting your senators, visit www.senate.gov. You can also call the Capitol switchboard at 202-224-3121.

       For more information on the USCCB letter to President Obama and other resources related to nuclear weapons, go to www.usccb.org/sdwp/international/nuclear.shtml.
Copyright © 2010, Deacon Carl D. Smith. All rights reserved. Reprint permission granted to parishes for use in Sunday bulletins. (http://bit.ly/16p8ws)
   

Economic Life & Social Justice (part 1)

One very important part of Catholic social teaching is the Church's teaching on economic life (i.e., how a society organizes its financial resources). The Church teaches that all economic life should be shaped by moral principles. The social justice principals of life and dignity of the human person, concern for the common good, and support for the family are key to evaluating economic choices and institutions. 
       In November 1996, the US bishops produced a document called A Catholic Framework for Economic Life. In it, they outline ten important principals to help Catholics reflect on the values that should inform our consciences as we participate in economic life. Even though that document is over thirteen years old, the principals are timeless and can offer great guidance in our current economic situation in the US.
       For more information, including Catholic Framework document, some reflection questions, links to downloadable documents, and podcasts), check out the USCCB web page at www.usccb.org/jphd/economiclife/.
Copyright © 2010, Deacon Carl D. Smith. All rights reserved. Reprint permission granted to parishes for use in Sunday bulletins. (http://bit.ly/16p8ws)
   

The Promise of Resurrection & Social Justice

Happy Easter! Today we celebrate our belief that suffering and death does not have the final say. There are many challenges to God's sense of justice in our society today, and most of these also existed at the time of Christ — people without adequate food, clothing, shelter, healthcare, education, or dignified work; people who suffer from discrimination and abuse.

       And then there are those blessed ones who, like Jesus, work to change the systems that cause those injustices. Like Jesus, they suffer, as well, since their work upsets the status quo. As Dom Helder Camara once said, "When I feed the poor, they call me a saint. When I ask why so many people are poor, they call me a communist."

       Easter reminds us to never lose faith or hope, since God is looking out for us and wants us all to have life and have it more abundantly. The hope of Jesus' resurrection — and our own — is that, through suffering, we find new life, and that every experience of suffering is also an opportunity to offer a hand in compassion to someone else.
Copyright © 2010, Deacon Carl D. Smith. All rights reserved. Reprint permission granted to parishes for use in Sunday bulletins. (http://bit.ly/16p8ws)
   

A Social Justice Reflection for Holy Week

We are once again in the final week of preparations for the highest feast of the liturgical year: Easter. During this holy week, we contemplate the events that led up to our Savior's glory. We recall that his ministry of feeding and healing and liberating was enthusiastically received by the masses when he entered Jerusalem because their world so desperately needed to be touched in that way. However, since he wasn't connected to the ruling class, officials were threatened by his popularity. They were able to bribe one of his followers into betraying him, and they were able to turn the tide of public opinion against him — they stopped at nothing to bring him down. Officials conspired to hand down a death sentence, and they had their military carry it out with great brutality. All the while, Jesus himself remained faithful to his ministry, and he willingly and nonviolently give his life for the sake of his mission.
       Today — as then — we have a world that is in need of feeding and healing and liberating. There are hungry people in our own city and around the world who long to be fed, even though there is enough food in the world. There are unborn babies and elderly people and a lot of people in between who have health care needs that are going unmet, even though there are enough health care resources to provide for them. There are political prisoners and people sold into slavery and nations living under oppressive rulers that long to be free. 
       Taking a stand for any of them may make us as unpopular with the ruling class of our day as Jesus was in his.
       But we will be in good company.
Copyright © 2010, Deacon Carl D. Smith. All rights reserved. Reprint permission granted to parishes for use in Sunday bulletins. (http://bit.ly/16p8ws)
   

Reconciliation & Social Justice

This is the time of year when most parishes celebrate the Sacrament of Penance (Reconciliation) as a parish. For most Catholics, it is easy to recall the sins that they actively committed, such as acts of lying, cheating, or stealing. For most of us, though, it is far more difficult to see some of the bigger-picture sins, such as cooperating with unjust systems like discrimination on the basis of sex, age, race, or ethnicity, or a lack of concern for the common. During the celebration of the sacrament, a good examination of conscience should call those things to our minds. In fact, the model examination of conscience in the Rite of Penance include several, including these two: 

• "Do I do my best to help the victims of oppression, misfortune, and poverty? Or do I look down on my neighbor, especially the poor, the sick, the elderly, strangers, and people of other races?
• "Am I concerned for the good and prosperity of the human community in which I live, or do I spend my life caring only for myself? Do I share to the best of my ability in the work of promoting justice, morality, harmony, and love in human relations? Have I done my duty as a citizen? Have I paid my taxes?" (Rite of Penanace, Appendix III)

One pastor even added "Do I reduce, reuse, and recycle out of respect for God's creation?" to his parish's examination of conscience!
       The US bishops have published "Supplementary Questions to Examine Conscience in Light of Catholic Social Teaching." They can be found at http://bit.ly/aOAukv. Also on that page is a downloadable two-page version that can be inserted in a bulletin or laminated and placed in a Reconciliation Room.
Copyright © 2010, Deacon Carl D. Smith. All rights reserved. Reprint permission granted to parishes for use in Sunday bulletins. 
   

Lenten Practices & Social Justice, part 4

The three disciplines of Lent are prayer, fasting, and almsgiving. In this final part of the series, we look at almsgiving. 
       Almsgiving is a religious practice dating back prior to Christianity. For example, Proverbs 28:27 (NAB) says: "He who gives to the poor suffers no want, but he who ignores them gets many a curse." In the Christian era, the gospels (particularly Luke) are full of lines where Jesus urges his followers to attend to the needs of the poor. This was further refined in the last century as Catholic social teaching has been developed, into what we now call "the preferential option for the poor."
       Almsgiving has a practical result, to be sure — those who are the beneficiaries of our alms are helped in meeting their needs. There is also a spiritual result, not only for the recipient, but also for the giver. (Look again at that verse from Proverbs, above.) Especially when one gives to organizations that work for justice, the spiritual result will extend out beyond even those two parties, since the work of justice is transformational — unjust systems are dismantled and are replaced by just systems. Charity will help a few people; justice will transform the world.
       This is the weekend that many parishes and dioceses take up an annual collection for Catholic Relief Services (www.crs.org). CRS works both in the charity and social justice arenas, and is one of the most effective organizations throughout the world in reaching into areas of great human need, whether that need is caused by natural disaster or human sinfulness. It seeks to transform injustice and has a good track record of success in doing so. Please be generous.
Copyright © 2010, Deacon Carl D. Smith. All rights reserved. Reprint permission granted to parishes for use in Sunday bulletins. 
   

Lenten Practices & Social Justice, part 3

Operation Rice Bowl (ORB) is used by many parishes each year during Lent as a means of focusing on the Catholic Lenten disciplines of prayer, fasting, and giving alms. The ORB web site had a great reflection on fasting this past week:

"As you plan your week, make some time to pray as the prophets did. Set aside everything — time, physical comfort, food — to listen carefully to what God is saying to you. You might consider skipping a meal and spending the time by yourself in prayer. While a mountaintop might not be handy, a chapel, winter path, or bedroom might be the place to escape distractions. Let the inevitable complaint of your stomach remind you of your reliance on God for your daily bread. Let it put you in solidarity with all who experience hunger, whether if be for food, for justice or for a brighter future."
Copyright © 2010, Deacon Carl D. Smith. All rights reserved. Reprint permission granted to parishes for use in Sunday bulletins. 
   

Lenten Practices & Social Justice, part 2

Last week, we introduced the three Catholic disciplines of Lent — prayer, fasting, and almsgiving — and suggested that these be used to make your Lenten journey one that takes you deeper into the Church's social teaching. This week, let's look at prayer.
       St. Thérèse de Lisieux defined prayer as "a surge of the heart." When we are moved to compassion over an injustice, our heart surges toward finding a solution that only God can provide; we are moved to prayer. What should we pray for? We should pray that we are become the tangible presence of God's love and mercy in the world. As the Operation Rice Bowl prayer puts it: "May [God's] generous love for [God's] people be our guide as we reach out to all who live with hunger and poverty."
       This Lent, search your heart and discern what social justice issue you are moved by. Then, plan to pray at least five minutes every day for that issue. If you can't find your own words, here are a two web resources that may be of help: 

• Prayer services for a variety of causes: www.usccb.org/sdwp/prayerresources.shtml 
• Prayers and services for Haiti: http://education.crs.org/

Copyright © 2010, Deacon Carl D. Smith. All rights reserved. Reprint permission granted to parishes for use in Sunday bulletins. 
   
 

Lenten Practices & Social Justice, part 1

The three Catholic disciplines of Lent are prayer, fasting, and almsgiving. These were given biblically in the gospel reading that we hear each year on Ash Wednesday (Matthew 6:1-6, 16-18). A person can use these three practices for any number of spiritual ends relating to his or her own personal ongoing conversion, but why not use them as a means of deepening one's sense of Catholic social teaching? Pray for changes to unjust structures that keep people in poverty or otherwise oppressed; fast so as to train the body to not over-consume the world's resources; and give alms so that those with less may be raised up.

       For a similar take on this, see the recent editorial published by Our Sunday Visitor at http://bit.ly/d2vQR2.
Copyright © 2010, Deacon Carl D. Smith. All rights reserved. Reprint permission granted to parishes for use in Sunday bulletins. 
   

"Blessed are you who are poor…"

Today's gospel (Sixth Sunday in Ordinary Time, year C) needs to be read carefully to get the social justice impact. Look carefully at who are blessed: "…you who are poor"; "…you who are hungry now"; "…you who are now weeping." These aren't the spiritualized "poor in spirit" or those who "hunger and thirst for righteousness" of Matthew's Sermon on the Mount. These are the down-to-earth beatitudes of Luke's Sermon on the Plain, the "stretch of level ground" where Luke hopes to level the playing field for the people of first century Palestine. He really meant the poor, the hungry, and the weeping! These are people who were considered shamed in an honor/shame culture. He turns their society's notion of status upside down by saying that even those who the world deems shamed, because of their poverty or loss, are nonetheless blessed in God's eyes.
       Note, too, that Jesus was speaking to his own disciples when he preached these beatitudes. Thus, his message was not meant for the world in general but for those who have already chosen to follow him. He expected his disciples to embrace the shamed and give afford them the honor, the blessedness, with which God created them.
       So, for all the followers of Christ, here is a social justice exercise for this week: If Jesus were delivering the Sermon on the Plain today, who do you think he might include as the poor, the hungry, and the weeping? Who do we consider shameful today? How might we better honor them as those blessed by God?
Copyright © 2010, Deacon Carl D. Smith. All rights reserved. Reprint permission granted to parishes for use in Sunday bulletins. 
   

Lotteries & Social Justice

As state budgets get tighter, legislatures and governors are often tempted to expand state-sponsored lotteries and other forms of gambling in order to raise revenues. Their rationale is that it is not a tax, that people who pay into state-sponsored gambling schemes are doing so voluntarily and with the knowledge that only about half the proceeds go to winners and the other half going into the state's bank account. Since it is voluntary, it is a politically favored way to raise government revenues

       Yet, the lure of big payouts is more enticing for people who earn the least amount of money, making it problematic from a social justice point of view. (Think about it: why would someone who is already worth a few million dollars pay anything for the chance to be worth a few million more? Thus, the wealthy who can afford a few more dollars in tax payments each week do not "volunteer" as lottery players.) Many studies have shown that lower-income persons on average spend a higher percentage of their income on lottery tickets than middle-income or upper-income persons. The net result is that lotteries become a sort of regressive tax, taking a higher percentage from the poor than others.
       Although there are many other reasons against state lotteries, the regressive nature of the "take" is most clearly against Catholic social teaching of option for the poor and vulnerable.
Copyright © 2010, Deacon Carl D. Smith. All rights reserved. Reprint permission granted to parishes for use in Sunday bulletins.