Importance of Justice in the World
Dr. Paul Hwang – Director of ALL Forum
“The Practice of Justice”
This is the subtitle of the third part in the document Justice in the World . It includes what I have already mentioned in the previous issue ‘the Church must first be just in people’s eyes when it says something about justice.’(no.40) The document also shows its support ‘diversity’ of the voices of the People of God by pointing out “freedom of expression.” “The Church recognizes everyone’s right to suitable freedom of expression and thought. This includes the right of everyone to be heard in a spirit of dialogue which preserves a legitimate diversity within the Church.” So the church should not be excluded such diversity, rather it promotes and guarantees plurality in ideas, interpretation and thoughts on church teachings and even dogma by learning to be “listening Church” stressed often by Pope Francis.
In the same line with Gaudium et Spes , the document on world bishops’ synod points out the principle of the Gospel when it comes to the relationship between State and the Church: “In regard to temporal possessions, whatever be their use, it must never happen that the evangelical witness which the Church is required to give becomes ambiguous. The preservation of certain positions of privilege must constantly be submitted to the test of this principle….”(no.47) The Pastoral Constitution on the Church in the Modern World cleary supports the said idea right above: “[Church] will even give up the exercise of certain rights which have been legitimately acquired, if it becomes clear that their use will cast doubt on the sincerity of her witness or that new ways of life demand new methods….In this, she should make use of all the means—but only those—which accord with the Gospel and which correspond to the general good according to the diversity of times and circumstances.”(no.76.e)
Justice and Daily Life of the People of God
The document of the Justice in the World is quite meaningful for laypeople as itlinks justice to everyday life of Christians as a believer and a citizen at the same time. “Christians’ specific contribution to justice is the day-to-day life of individual believers acting like the leaven of the Gospel in their family, their school, their work and their social and civic life. …. Accordingly, educational method must be such as to teach people to live their lives in its entire reality and in accord with the evangelical principles of personal and social morality which are expressed in the vital Christian witness of one’s life.” (no.49) It goes on to spread and expand the ‘double membership’ as a faithful and a citizen to the extent of a world citizenship which concerns what happens in theworld today: “…This cooperation concerns first and foremost activities for securing
human dignity and people’s fundamental rights, especially the right to religious liberty. This is the source of our common efforts against discrimination on the grounds of differences of religion, race and color, culture and the like.
Collaboration extends also to the study of the teaching of the Gospel insofar as it is the source of inspiration for all Christian activity…”(no.61) The synod document notes that the principles it follows are found in CSTs from Rerum Novarum to the letter Octogesima Adveniens . There is a remarkable connection between the one of its most significant paragraphs and the one which
mentions “salvation by deeds of justice.”(no.56) The former is the phrase of ‘Action for justice as a constitutive dimension of the preaching of the Gospel’(no.6) which is closely interrelated to the latter: In the better understanding of the world situation provided by Gaudium et Spes, “Christian works out their salvation by deeds of justice.” The document clearly mentions the principle ideas such as human rights, international justice, the right to development, political action found in Pacem in Terris, Mater et Magistra, Populorum Progressio , and Octogesima Adveniens respectively influenced by the Gospel itself and Vatican II, particularly Gaudium et Spes . It also put much emphasis on peace by saying that “It is absolutely necessary that international conflicts should not be settled by war, but that other methods better befitting human nature should be found. Let a strategy of non-violence be fostered also, and let conscientious objection be recognized and regulated by law in each nation.” (no.65)