What ‘Catholic social justice’ means

As the incoming freshmen will come to know, Gonzaga continually promotes and encourages its students to perform acts of social justice.

The Gonzaga mission states, "We are inspired by the vision of Christ at work in the world, transforming it by His love, and calling men and women to work with Him in loving service of the human community." The Church document on Catholic universities, "Ex Corde Ecclesiae," states that "the Christian spirit of service to others for the promotion of social justice is of particular importance for each Catholic University, to be shared by its teachers and developed in its students" (34). However, one thing that is often overlooked and under-appreciated is the basis of Catholic social justice in love, prayer, the sacraments and truth. Ultimately, if we do not pray then we do not love, and if we do not love, and if we are not guided by the truths of our faith, then our works have no redeeming value.

Love is the root of social justice.  Our Holy Father Benedict XVI writes in his encyclical "Caritas in Veritate" that, "charity is at the heart of the Church's social doctrine" (2). Christ Himself says in John 13:35 that "by this will everyone know you for my disciples, by your love for one another." The Second Vatican Council even offers a stern warning that "a person who does not persevere in charity, however, is not saved, even though incorporated into the church" ("Lumen Gentium", 14). But how do we come to love as Christians?

Christian love comes through a life in Christ. When we pray we are drawn closer to Christ and Christ's closeness to us is revealed.  As we get closer to Christ, we become more like Christ. The more like Christ we become, the more we see Christ in others, and therefore the more we love other people. Our personal prayer provides a lot of grace, but it is our prayerful participation in the sacraments of the Eucharist and Confession that truly makes us participants in social justice. Benedict writes in "Deus Caritas Est" (God is love), "a Eucharist which does not pass over into the concrete practice of love is intrinsically fragmented"  (14).  

Christian love, though, is not a blind servant to relativism. Benedict warns us about love without truth: "A Christianity of charity without truth would be more or less interchangeable with a pool of good sentiments, helpful for social cohesion, but of little relevance" (CIV 4).      

We need the truths of our faith to guide our actions. If we are Catholics, then we believe all that Catholicism teaches. The truths of faith give direction to our actions, just as the rules of basketball give Gonzaga the opportunity to mercilessly dominate opponents. As Catholics we are not swayed to act because of political ideologies (cf. "Deus Caritas Est", 33), but because of the love of Christ, guided by the truth of Christ.  

It's great that the Gonzaga core has a social justice requirement, but we Catholic students have to realize why we are called to work for a more just society (cf. "Populorum Progressio"), better living conditions, objective morality, a fair economy, and better access to health care and education. We don't do these things because we're Democrats or Republicans, liberals or conservatives, but because we are Catholics, who, guided by the truth, inspired by love, and supported by prayer and the sacraments, seek to obey and live Christ's commandment: "Love your neighbor as yourself" (Mt 22: 39).