SVD GHANA - ACCRA DISTRICT JPIC (Simplified) Manual

SVD SGHANA PROVINCE- SIMPLIFIED JPIC MANUAL FOR ACCRA DISTRICT
DIVINE WORD MISSIONARIES

GHANA PROVINCE
SIMPLIFIED JPIC MANUAL
FOR
ACCRA DISTRICT
2017
TABLE OF CONTENTS
FORWORD
RELATIONSHIP BETWEEN GOD AND
HUMAN BEINGS
In the Old Testament
In the New Testament

RELATIONSHIPS AMONG HUMAN BEINGS
The Sinai and Levitical Covenants
JESUS’ RELATIONSHIPS WITH PEOPLE

RELATIONSHIP BETWEEN HUMAN BEINGS
AND ENVIRONMENT
Relationship with the land
Right relationship with animals

Books of Wisdom
Prophets
The Evangelical Option for the Poor

A SPIRITUALITY OF JPIC: THE

CONTEMPLATIVE ASPECT
BIBLICAL REFERENCES ON JPIC THEMES

JUSTICE
WOMEN
LIBERATION
OPPRESSION
PEACE
PARDON RECONCILIATION-MERCY
THE POOR
SHARING – SOLIDARITY
FRATERNITY
DIALOGUE ECUMENISM
SERVICE CHARITY
NATURE-CREATION
SOCIAL TEACHING OF THE CHURCH
Introduction and historical summary

LIST OF SOCIAL ENCYCLICALS WITH
THEMES HIGHLIGHTED
THEMES: SOCIAL TEACHINGS OF THE

CHURCH
CHRISTIAN ANTHROPOLOGY
Dignity of man, image of God
Man, the way of the Church’s

mission
Human yearning for freedom
Man and woman as solidary persons
Fundamental equality of all people
Primacy of persons over structures
Structures of sin
HUMAN RIGHTS
Violation of human rights
Panorama of fundamental rights
Human rights, a Gospel exigency
THE COMMON GOOD
SOLIDARITY AND SUBSIDIARITY
Definition, correlation and foundation
Solidarity
Subsidiarity
Social participation
THE UNIVERSAL DESTINY OF GOODS
PRIVATE PROPERTY
PUBLIC PROPERTY
WORK AND SALARY
Reflection on human work
Family salary or personal salary?
Does the system of salary reduce people to
the category of trade?
The practical problem: the amount
STRIKES
TRADE UNIONS
POLITICS AND POLITICIANS
CIVIL AND POLITICAL COMMUNITY
Characterising
Authority
The Common Good
POLITICAL POWER
The State: a Political Organisation
Political régimes
THE CHRISTIAN’S SOCIO-POLITICAL
COMMITMENT
Duties of proprietors and workers
Concerning underdevelopment and
development
Concerning action in society
The political pluralism of Christians
Animating principles of a Humanistic
politics Truth, Justice, Love, Freedom
Equality and Participation
Liberation
Ideologies and Utopias
THE INTERNATIONAL COMMUNITY
Fundamentals
International relationships
SOCIAL VIOLENCE
Typology of social violence
Structural violence
Revolutionary violence
Warlike violence
Active non-violence
PEACE
The reality of war
The scandal of armaments and disarming
The ethic of peace
Peace before all else
The work of everyone for peace
Development, a new name for peace
Peace, the fruit of justice and solidarity
CHRISTIAN FAITH AND CULTURE
SOCIAL COMMUNICATIONS MEDIA
Christian attitude in face of SCM
Values to pursue
Risks to avoid
A concrete problem
Information
Propaganda
Public opinion
ECOLOGY
THE METHODOLOGY OF DOING JPIC
MINSTRY
APPENDICES
RESOURCES
None of us can think we are exempt from

concern for the poor and for social justice.
Spiritual conversion, the intensity of the love of
God and neighbor, zeal for justice and peace,
the Gospel meaning of the poor and of poverty,
are required of everyone.
Pope Francis, Evangelii Gaudium, par. 201
In Justice in the World, the final document of

the Synod of Bishops of 1971, the bishops
declared: “Action on behalf of justice and
participation in the transformation of the
world fully appear to us as a constitutive
dimension of the preaching of the Gospel.”
(JW #6)
“The joys and the hopes, the grief and the

anxieties of the people of our time, especially
those who are poor or in any way afflicted, are

the joys and the hopes, the grief and the
anxieties of the followers of Christ" (GS 1).
FORWORD
This manual for SVD justice, peace and integrity of
creation ministry is a simplified version of the common
manual provided by the Society. We intend to make it
simpler for personal use and for the use of others who
would see it useful.
The Church considers working for justice, peace and
integrity of creation in the world as important ministry and
for that matter our congregation puts a high premium on
this apostolate. It is a ministry that is at the core of our
religious life. We are all called to do this ministry with
love. There are myriad of problems and unjust situations
in our world that call for concern and action from us:
racial/tribal discrimination, massive poverty, economic
exploitation, social inequality, deforestation, political
oppression, environmental degradation, desertification,
refugeeism, water body pollution, air pollution, green
house effect, climate change, depletion of the ozone layer,
global warming, child labour, wars and conflicts, human
trafficking, bribery and corruption, domestic violence,
unjust imprisonment, diseases and epidemics, suicide
among young people, waste mismanagement, emission
from fossil fuels, migration, environmental injustices,
cultural injustices, religious injustice, political violence,
abandoned elderly person, genetically modified organism
etc.
In the face of all these problems, we, as followers of
Christ, cannot look on unconcerned. We must look at the
example and teachings of Jesus and do something about

the plagues the world suffers. To be silent and idle in the
face of tragedy, violence, injustice and destruction of the
environment is tantamount to denial of the Gospel.
The agenda of Jesus in his earthly ministry is our agenda.
Jesus declared at the commencement of his ministry that “
The spirit of the Lord is upon me because he has anointed
me to bring good news to the poor, liberty to captives, and
sight to the blind, to set the downtrodden free and to
proclaim the Lord’s year of favour” (Lk 4:18-19).
When we do JPIC ministry we must keep in the mind the

following:
1. Show respect for differences that exist among people.
2. Conduct surveys and social analysis in order to see the
direction to take in tackling social problems.
3. Collaborate with others in doing JPIC ministry.
4. Deal with issues from bottom up and seek assistance
from opinion leaders.
5. Make use of both theoretical and practical knowledge in
dealing with JPIC issues.
6. Know the facts which you have taken time to verify and
authenticate before applying them in the ministry.
7. Demonstrate love to those you serve by identifying
yourself with them.
8. Passion for service to people is the underlying impetus
for overcoming challenges in the ministry.
9. Be merciful to those who are sick, marginalized,
oppressed and stigmatized.
10. Give just treatment to all people, especially workers in
our houses.
11. Do not be judgmental towards those who perpetrate
crimes that bring suffering upon others.
12. Always use non-violence method in reacting to unjust
situations.
13. In conflict resolution, never take side, not even with

minority groups.
14. Live a simple lifestyle.
15. Be ready to defend the rights of the poor and the
vulnerable.
16. Do not have consumer mentality.
17. Be an agent of peace, justice and integrity of creation.
18. Be reflective and prayerful in doing JPIC ministry.
SVD-Ghana
Accra District JPIC Team
SVD JPIC Ministry – Accra

District, P.O. Box GP 3285, Accra, Ghana
Email: jpicadsvd@gmail.com
Tel: +233 547162260/0205974921
MAY THE DARKNESS OF SIN

AND THE NIGHT OF
UNBELIEF VANISH BEFORE
THE LIGHT OF THE WORD
AND THE SPIRIT OF GRACE.
AND MAY THE HEART OF
JESUS LIVE IN THE HEARTS
OF ALL PEOPLE. AMEN.
RELATIONSHIP BETWEEN GOD AND

HUMAN BEINGS
In the Old Testament
Ex 34:5-7: A God, merciful and gracious, slow to
anger, abounding in steadfast love and
faithfulness, forgiving ...
Jer 31:3: I have loved you with an everlasting
love... my faithfulness...
Jer 29:11-14: I know the plans I have for you...plans
for your good, to give you a future and
hope...
Is 49:14-16: Can a woman forget her child .... I
have carved you on the palm of my
hand.
Hos 11:1-9: I who taught Ephraim to walk...I
healed them ... I led them with
compassion, love ... I fed them.
Psalms: 9, 12, 22,35, 69, 72, 82, 103, 107, 130,
etc.
In the New Testament
We have three parables in the New Testament that

clearly point to a new understanding of relationship
between God and people, a relationship based on a
new world order of Justice as conceived by Jesus.
1) Mt 18:21-35: The Parable of the Merciful

Master: the mercy of the Master is extraordinary,
1
for He does not act according to human standards.

He shows compassion to His servant who pleads for
mercy and cancels all his debt.
2) Mt 20:1-16: The parable of the Compassionate

Employer: The owner of the vineyard is concerned
about the unemployed. We are told that several
times during the day he goes in search of them,
inviting them to work in his vineyard. His
preoccupation was not to get the work done, but to
ensure that the workers received sufficient pay to
ensure a decent life for their respective families.
God’s justice is according to people’s needs.
3) Lk 15:11-32: The parable of the Understanding

Father: He was unusually understanding of his
young son who wanted to go away on an adventure.
In agreeing to this he knew the risk he was taking as
a father. When his son eventually returned to the
house, the father asks for no explanations; he only
showers love and mercy on him. When the elder son
reacts angrily to the father’s attitude towards his
younger brother, the father gently explains to him
that all that matters is that the younger brother has
been “found” again with new life.
The above three parables reflect the biblical concept

of justice understood as “right relationships”, of
mercy, compassion, understanding, forgiveness.
2
God is on the side of the poor because they are poor

and discriminated against. That is who God is, and
what God’s Covenant is all about: a pact with the
poor that they be able to live as brothers and sisters
in an egalitarian community of faith. God does not
idealise the poor. God is not against the rich or
powerful: God is against the structures of society
that place the rich and powerful against the poor
and dispossessed of the earth. God saves all.2
RELATIONSHIPS AMONG HUMAN BEINGS

The Sinai and Levitical Covenants
Ex. 22: 20-21
just treatment of orphans, widows
Dt. 10: 18-19
and strangers
Dt. 24: 17-24 )
Ex. 22: 24-26
Ex. 23: 3-11 Just treatment of the poor and
Lev. 15: 4ff needy
Dt. 24: 12-15 )
Ex. 22: 24 not to take interest
Ex. 23: 6 justice towards the poor
Lev. 19: 35-36 right judgement of others
Dt. 25: 13-16 not to cheat others
Ex. 23: 8 not to accept bribes
3
Ex. 23: 1 not to spread false rumours.
JESUS’ RELATIONSHIPS WITH PEOPLE
Mk 1,41: A leper came to him... Jesus

is moved with pity...
Mk 2,23: On a Sabbath day, his
disciples were hungry... he
let them “break the
Sabbath” so that they can
eat... He relativises the
Law : compassion is more
important than the law.
Mk 3, 1 ff: To save life, to promote life
is more important than the
law.
Mk 8,2: “I have compassion on the
crowd...” (Feeding of the
four thousand)
Mk 12, 28-34: You shall love the Lord...
you shall love your
neighbour as yourself... to
love one’s neighbour is
much more than all burnt
offerings and sacrifices.”
Mk 2 : 15: Jesus does not exclude
anyone
Mt 9: 27-28: Compassion on the blind
Mt 22: 37-39: Love of neighbour.
Mt 18:21; Lk 17:4: Forgiveness of others
4
Lk 6: 6-11: Cure of the Sick.

Lk 7: 36-50; Jn 4: 7-39: Attitude towards
marginalised women.
Lk 7: 9: Appreciation of faith of
non-Jews
Jn 8: 1-11: Compassion towards
“sinners”
Jesus’ relationship with people crossed all barriers:
 Barriers of race - Samaritans

 Barriers of gender - time and time again he
acknowledges women as persons and as
partners in mission
 Barriers of culture - accepting the mixed,
hybrid culture of Galilee and Decapolis
 Barriers of religion - against the formal
religious structure of the Jerusalem Temple
 Barriers of age - accepting children
 Barriers of so-called outcasts - accepting
political outcasts such as licensed tax
gatherers, social outcasts such as lepers,
religious outcasts such as prostitutes.
Jesus’ life and mission was a constant threat to the

status quo:
In a society that was politically colonised, socially

patriarchal, religiously conservative, Jesus
5
introduced an alternative kind of relationship with

God and others:
 Jesus breaks the Sabbath whenever human

need demands it: Sabbath controversies: Mk
2:23-28; 3:1-6; Lk 13:10-17; Jn 5:1-18; 9:1-
34
 Jesus gives women their rightful place: Lk
8:2; Jn 4:4-42; Lk 7:36-50; Mk 3:11; Mk
15:4-41, 47; 16:1-8
 Jesus gave importance to universal table
fellowship, breaking through social, cultural,
religious, gender and political taboos.
 Jesus’ community was built upon: (i) the
“two words”, Mt. 22:36-40; (ii) the eight
beatitudes, Mt.5:1-12.
 The “spiritual gospel” and the “material
gospel” were in Jesus one gospel.
RELATIONSHIP BETWEEN HUMAN BEINGS

AND ENVIRONMENT
Relationship with the land:

Ex. 23:10-11
To “rest” the land every seventh year
Lev. 25: 1-7
6
Right relationship with animals:

Lev 25: 7
Ex. 23: 4-5 Respect and compassion for animals
Ex. 12: 12
Books of Wisdom
In certain circles there flourished a cultivation of

wisdom, an attitude and approach to life which
stressed relations between God, human beings and
the rest of Creation. Nature is given great
importance in the books of wisdom.
 Proverbs (445 BC) 6: 16-19

 Job (430 BC) 42: 1-6
 Ecclesiastes (Qoheleth) ( 250 BC) 11:5
 Ecclesiasticus (Ben Sira) (l90 BC) 10:6-7
 Wisdom (150 BC) 7:22-30
 Psalms: 103 (The glories of God’s Creation)
Prophets
Prophets need to be seen and appreciated from

within the perspective of Jewish history as recorded
in the Hebrew Scriptures.
They were “called” and “sent”: They played a

central role in Israel’s history and in the
development of Israelite thought and tradition.
Social justice was at the very heart of their message:
7
Temple worship, liturgical

Is 1:10-17
celebration, prayers and burnt
Jer 7:1-7
offerings have no value if their
Amos 5:11-15; 21-24
lives do not reflect true love
Mic 6:1-8
and justice.
The role of the prophets could be summarised in the

following way:
 They scrutinised the Signs of the Times, at

the economic, political and religious levels.
 They addressed their message to all: (i) to
those in leadership at the political level,
because in their context, the kings at least
professed to believe in Yahweh; (ii) to those
in religious leadership; (iii) to the “chosen
people”.
 They announced, denounced, warned: before
the exile, their message was particularly one
of warning; during the exile, their message
was one of hope; after the exile, it was one of
fidelity.
The message of the prophets is indicative of: (i)

their preoccupation with idolatry and syncretism on
the part of the Israelites; (ii) their concern that the
“people of God” wanted to be like their
“neighbours”, thus imbibing easily their patterns of
worship and behaviour. (iii) their perception of the
tendency of the Israelites to consider their choice as
8
a privilege rather than as a responsibility, thus

developing a nationalistic spirit considering others
as “inferior”.
The Evangelical Option for the Poor
While it is true to say that all people are poor in

some way, it is important to understand the reality
of the materially poor today, as those who do not
have enough to live on, whose voice and
contribution to society do not count, and who in
many instances are the victims of positive
discrimination and violence.
While the love of God touches and transforms the

whole of creation, and the commandment of love
extends to every woman and man, we have to
discover the way in which that love is to be
expressed. We are called to love everybody. That
love, in the case of some will build them up, in the
case of others “will cast them from their thrones”.
God made choices. The option for the poor is first
of all God's option as presented in the whole Bible,
in the pronouncements and actions of Yahweh and
Jesus. God chose a small and humble people and
sent his prophets to defend the stranger, the widow
and the orphan. The prophets in God's name
reminded people of their covenant with God and
proclaimed the jubilee years in which all things
would be put right and the poor would be set free
9
from their debts. Jesus was born in the least of the

cities he made the poor and the outcasts his
companions throughout his life and mission.
The option for the poor represents a choice between

different ways of understanding and behaving. Each
choice can be an experience of conversion. It
represents a choice of friends and companions, a
choice of ways to evangelise, a choice of interests, a
choice of places in which to put our resources and a
choice of wisdom. The option for the poor and the
work of justice are not one and the same thing but
they are very closely associated. The option for the
poor appears as the privileged and Gospel way of
bringing justice to all. In order to bring about justice
and peace, people need to live in the world of the
poor and set out from there to understand the world,
recognise its possibilities for justice, condemn all
that is unjust and build a world in which all are
cherished and welcome. This whole process is one
of Conversion.
A SPIRITUALITY OF JPIC: THE

CONTEMPLATIVE ASPECT
Theological statements take on life when they are

the result of a reflection on human experience in the
light of revealed truth and then lead to a particular
kind of human behaviour and commitment. Today
we find that there is a unity between these two
10
ideas. They form part of a cycle which goes from

experience to reflection to commitment and back
again to experience, continuing the cycle. Since
Vatican II the age-old method of lectio divina has
returned to the lives of Christians, giving them a
way of uniting faith and life through their prayerful
and committed reading of the Scriptures. The
method consists in reading the word, reflecting
upon it in relation to what is happening in each
one's life, and accepting the implications and
demands of that word in daily life. The same
method can be applied to the way we look at life
itself. We look closely, ask what is the meaning of
what we see, and accept the implications and
demands of what our reflection tells us. This is our
purpose: to look with faith at what is going on in the
world in such a way that it unites us in a common
understanding and purpose, and leads to the kind of
commitment which will result in joy for all, joy
which is the experience of right relationship, which
is the way we understand justice and peace. We are
looking for a dynamic approach to the life and
challenges of each day. (GS.#5)
Spirituality is a matter of education of the heart.

Spirituality implies a process of transformation.
“Do not be conformed to this world, but be

transformed
by the renewal of your mind,
11
that you may prove what is the will of God,

what is good and acceptable and perfect."
Rom 12:1-2
A spirituality gives rise to a way of life and is in

turn the result of a way of life. A way of life is holy
when it is produced by the Holy Spirit and
corresponds to the values of the Gospel. Ways of
life differ in accordance with the set of values on
which they are built. On this earth, no way of life
can embrace all the values of the Gospel fully and
at the same time. "Spirituality" is the name given to
the synthesis of Gospel values which takes place in
each person or community. A particular spirituality
reorders the values of the Gospel in accordance
with the time and circumstances in which it is born
and develops. This is why religious congregations
are different, one from the other, though their
ultimate goal is the same. The quest for justice is
common to all forms of Christian life. The ways of
understanding justice and pursuing it will differ
from person to person, from place to place and from
community to community.
BIBLICAL REFERENCES ON JPIC THEMES
Biblical references on:
12
Justice, Women, Liberation, Oppression,

Peace, Pardon Reconciliation Mercy, Poor,
Sharing-Solidarity, Fraternity, Dialogue-
Ecumenism, Service-Charity and Nature-
Creation.
1. JUSTICE
 Exodus 23:6
 Dt 15: 7 11; 16:20; 27:19
 Lv 19: 12 18
 Jb 29:14
 Psalms 9:8,16; 11:7; 33:5; 72; 89:14; 103: 6;
140:12
 Proverbs 21:15; 29:4,7
 Jr 9:23 24; 22:15 16; 23:5
 Isaiah 1:10 20; 5:23; 10:2; 29:21; 30:18;
32:15 20; 42:4; 61:8
 Hosea 12:6
 Amos 2:7; 5:12
 Malachi 2:17
 Matthew 5:20; 23:23; 25: 31 46
 Luke 3: 10 14; 11:42; 18:8
 Acts 4: 32 37
 Romans 3: 25 26
2. WOMEN
 Judges 4:5
 Judith 8:4-8; 9: 8-10
13
 Esther 4: 12 14; 17I 17m..17m 17s; 5: 1 3, 7

8
 Ruth 1: 16 18; 2: 8 13; 4: 9 17
 Read Matthew 16: 17 and John 11: 27
together
 Mark 14:9
 Luke 7: 36 50; 10: 38 42; 21: 1 4
 Acts 2: 17 18; 21: 8 9
 Galatians 3:28
3. LIBERATION
 Exodus 2: 23 25; 3: 1 15
 Deuteronomy 26: 5 11
 Psalms 9:3-4; 10:18; 12:5; 74:14; 103:6
 Micah 3:4
 Baruch 4:21
 Luke 4:18
 Galatians 5: 1, 13
4. OPPRESSION
 Exodus 1:11
 Deuteronomy 26:6; 28:33
 Nehemias 9: 36 37
 Psalms 6: 3 10; 17: 9 12; 44: 22 25; 94: 5 6
 Jeremiah 50:33
 Micah 3:3
5. PEACE
14
 Leviticus 19: 1, 9 18
 Psalms 32; 72; 85: 9, 11; 122: 6 8
 Isaiah 2:1 5; 9: 5 6; 11: 1 9; 32: 15 20; 52:7;
53:5; 57:19
 Proverbs 24:1-4, 22 31
 Matthew 5: 1 12, 38 48; 10: 5 13, 34
 Luke 10:35; 12:51; 24:36
 John 14:23 27; 19:19 23; 20: 19, 21
 Romans 12:18; 14: 17, 19
 2Corinthians 3: 11
 Ephesians 2: 11 18; 4: 3, 31 32
 Galatians 5:22
 Philippians 2: 5 11
 James 3: 13 18
6. PARDON RECONCILIATION-MERCY
 Ezekiel 11:17 21
 Matthew 7: 1 5; 18: 21 35
 Luke 6: 27 38; 15: 1 10
 Romans 5:11
 2Corinthians 5: 14 21
 Ephesians 2: 14 18
 Colossians 3: 12 17
 Philemon 1: 8 21
 1Peter 3: 8 12
7. THE POOR
 Exodus 1: 8 14; 22: 20 26
15
 Deuteronomy 15: 4 11; 24: 10 22; 26: 5 11

 Leviticus 19: 9 18; 25: 8, 10, 23 24, 35 38, 42
43
 Psalms 9:13 14, 19; 12:6; 14:6; 18:28; 22:27;
25:9, 16; 35:10; 37:11; 69:30; 70:6; 72:1-4,
12-14; 74: 19 20; 76:10; 140:13
 Isaiah 1:11 17; 5:1 23; 11: 1 9; 58: 5 7; 61: 1
2
 Jeremiah 22: 13 18
 Amos 2: 6 16; 3: 14 4:3; 8: 4 7
 Micah 2: 1 5; 3: 1 4, 9 12; 4:6 7
 Zephaniah 3: 11 12
 Ecclesiasticus 34: 18 22
 Mark 10: 17 22; 10: 23 27
 Matthew 10: 9 10
 Luke 1: 46 56; 12: 33 34
 Acts 2: 44 45; 4: 32, 34 35; 11: 27 30
 1 Corinthians 1: 17 31
 2Corinthians 8: 1 15; 9: 6 13;
 James 2: 1 5; 4: 13 5:6
8. SHARING - SOLIDARITY
 1Kings 17: 7-16

 Isaiah 58: 1 12
 Mark 12: 38 44
 Matthew 25: 31 46
 Luke 1: 46 55;10: 25 37; 16: 19 31
 Acts 4: 32, 34 35
16
 Hebrews 13:12 16
 James 2: 14 18; 5: 1 6
 Revelation 21: 1 6
9. FRATERNITY
 Proverbs 3: 27 33
 Matthew 12: 46 49
 John 17: 1, 6 11, 20, 26
 Hebrews 2: 10 17
 1Peter 2: 12; 3: 8 9, 13 16
 1John 4: 4 21
10. DIALOGUE ECUMENISM
 Genesis 17:1 7
 Isaiah 54:1 3
 Matthew 10: 41 45; 18: 12 19; 22: 1 10
 John 17: 18 24
 Acts 2: 1 11
 1Corinthians 12
 Ephesians 1: 3 14
 Hebrews 2: 8b 12
 1Peter 4: 7 11
11. SERVICE CHARITY
 1Kings 17: 7 16
 Ecclesiasticus 4: 1 10
17
 Matthew 10: 35-45

 Luke 10: 25 37
 John 13:1 17, 34 35; 15: 9 17
 Romans 12: 9 17
 1Corinthians 13: 1 13
 1Peter 4: 7 11
 1John 4: 7 17
12. NATURE-CREATION
 Genesis 1: 1 2:3; 9: 9 11
 Exodus 3: 7 10; 15: 22 27; 23: 10 12
 Leviticus 25: 1 24
 Isaiah 11: 1 9; 40: 12 31
 Daniel 3: 57ff.
 Psalms 8; 19; 24; 104: 16 23; 136; 148: 1-4, 7
10
 Proverbs 8: 22 31
 Mark 5: 35-41
 Matthew 6: 26 30
 John 9; 12: 23 26
 Romans 8: 18 25
 Revelation 21: 1 5; 6: 16 21
18
SOCIAL TEACHING OF THE CHURCH
Introduction and historical summary
The publication of Rerum novarum in 1891 marked

the beginning of the development of a recognisable
body of social teaching in the Catholic Church. It
dealt with persons, systems and structures, the three
co-ordinates of the modern promotion of justice and
peace, now established as integral to the Church's
mission. In the years which followed there have
been numerous encyclicals and messages on social
issues; various forms of Catholic action developed
in different parts of the world; and social ethics
taught in schools and seminaries. But we had to
wait until Vatican II and the Pastoral Constitution
on the Church in the Modern World to find the
statement that brought a change in the overall
Church attitude to its presence in the world, and a
call for the setting up of the Pontifical Council for
Justice and Peace, to help the Church respond to the
challenges in the world.1
The Dogmatic Constitution on the Church indicated

at the same time that, the laity enjoy a principal role
in the universal fulfilment of the task of helping the
world attain its destiny in justice, in love and in
peace (LG #36). In the document on the mission of
the laity, it was given to pastors to set forth clearly
the principles concerning the purpose of creation
19
and the use of the goods of the world, and to

provide moral and spiritual support for the renewal
of the temporal order in Christ (AA #7). The set-
ting up of the Pontifical Council after the
publication in 1968 of the encyclical Popolorum
Progressio, led in time to the setting up of many
local commissions and the development within
religious orders of a new consciousness of their
mission.
The Synod of Bishops in 1971 is another landmark

in the Church's understanding of her mission. In this
synod, under the title Justice in the World, the
bishops pronounced the now often quoted words
The work of justice is an integral part of the
Church's mission of Evangelisation (# 5). Pope John
Paul II continues reflecting on this commitment
with several encyclicals and numerous statements
throughout his pastoral visits.
In Centesimus Annus, Pope John Paul II,

summarises what went before: "During the last
hundred years the Church has repeatedly expressed
her thinking, while closely following the continuing
development of the social question. She has
certainly not done this in order to recover former
privileges or to impose her own vision. Her sole
purpose has been the care and responsibility for
humankind, entrusted to her by Christ ... the only
creature on earth which God willed for its own sake
20
... We are not dealing here with something abstract

but with real, concrete historical men and women.
We are dealing with each individual since each one
is included in the mystery of Redemption, and
through this mystery Christ has united himself with
each one forever. It follows that .. this humankind is
the primary route that the Church must travel in
fulfilling her mission ... the way traced out by
Christ himself, the way that leads invariably
through the mystery of the Incarnation and
Redemption.
“Today the Church's social teaching focuses

especially on men and woman as they are involved
in a complex network of relationships within
modern societies. The human sciences and
philosophy are helpful for interpreting the human
person's central place within society and for
providing a better understanding of what it means to
be a social being. However, a person's true identity
is only fully revealed through faith, and it is
precisely from faith that the Church's social
teaching begins. While drawing upon all the
contributions made by the sciences and philosophy,
her social teaching is aimed at helping humankind
on the path of salvation” (Centesimus Annus, # 53-
54).
The principles at the heart of the Church's teaching

are:
21
 The life, dignity and rights of the human

person. The measure of every policy is how it
protects human life, enhances human dignity
and respects human rights. This principle is
the foundation of the Church’s teaching on
war, peace, and social life.
 The preferential option for the poor. In
Catholic social teaching the poor and
vulnerable have first claim on our
consciences and policies. While the language
is new - coming from Latin America - it has
been embraced by the whole Church as the
contemporary expression of Matthew 25: we
will be judged on our response to the “least of
these”.
 Solidarity. This is a defining principle for
shaping a new world. It is a moral expression
of interdependence, a reminder that we are
one family whatever our differences of race,
nationality, and economic power. The people
of far-off lands are not enemies or intruders,
the poor are not burdens, they are the sisters
and brothers, blessed with life and dignity, we
are called to protect.
One of the greatest challenges we face in the post-

Cold War world is to enhance and strengthen peace.
Peacemaking requires building the structures of
peace, not just proclaiming peaceful ideals. Real
22
peace brings with it the possibility for development,

and development in turn strengthens peace.
As the Church continues to develop its teaching,

events in the world continue to call for a deeper
reflection; a spirituality which gives greater strength
and perseverance in the face of opposition. We need
a spirituality that convinces the hearts of people that
it is the gratuitous love of God which in the end will
be the solution to all the world’s ills. Meanwhile as
Christians we need to play our part in increasing the
awareness of God’s plan, in judging all that goes on
in the world on the basis of that plan, and
committing ourselves to the work of justice until He
comes.
LIST OF SOCIAL ENCYCLICALS WITH

THEMES HIGHLIGHTED
1891 The Condition of Workers

Pope Leo XIII, Rerum Novarum (“New Things”)
-lays out rights and responsibilities of capital and
labour;
-describes the proper role of government;
-protects workers' rights to organise into
associations to seek just wages and working
conditions.
23
1931 The Reconstruction of the Social Order

Pope Pius XI, Quadragesimo Anno (“The
Fortieth Year”)
-decries the effect of greed and concentrated
economic power on working people and society;
-calls for an equitable distribution of goods
according to the demands of the common good and
social justice;
-protects the right and extends the opportunity of
ownership; affirms its social purpose and that it
promotes harmony among classes.
1961 On Christian and Social Progress

Pope John XXIII, Mater et Magistra (“Mother
and Teacher”)
-deplores the widening gap between rich and poor
nations, arms race and plight of farmers;
-affirms employee sharing in ownership,
management, profits;
-advocates aid to less developed countries without
thought of domination;
-makes Christian social doctrine an integral part of
Christian life: calls Christians to work for a more
just world.
24
1963 To All People of Good Will

Pope John XIII, Pacem in Terris (“Peace on
Earth”)
-affirms the full range of human rights as the basis
of peace;
-calls for disarmament;
-recognises that all nations have equal dignity and
right to self-development;
-advocates reviewing allocation of resources and
monitoring the policies of multinational
corporations;
-works for public policies that facilitate the
relocation of refugees;
proposes a society based on subsidiarity;
-establishes a world-wide public authority to
promote universal common good: the United
Nations Organisation;
-integrates faith and action.
1965 The Church in the Modern World

Vatican II, Gaudium et Spes (“Joy and Hope”)
-laments growing world poverty and threat of
nuclear war;
-bases political and economic decisions on human
dignity;
-sees peace as an ordering of society built on
justice;
-builds an international community based on
subsidiarity;
25
-establishes organisations to foster and harmonise

world trade;
-states responsibility of Christians to work for
structures to make a more just and peaceful world.
1967 The Great Social Problem

Pope Paul VI, Populorum Progressio (“The
Development of Peoples”)
-affirms rights of poor nations to full human
development;
-decries economic structures promoting inequality;
-recognises that authentic development is not
limited to economic growth;
-teaches that resources be shared through aid,
technical assistance, fair trade relations, and
advocates a -World Fund to direct funds now spent
on arms, to the poor;
-teaches that private property does not constitute an
absolute right for anyone;
-sets out reciprocal obligations for multinationals:
these firms should be initiators of social justice;
-advocates a welcome to young people and workers
who emigrate from poor nations.
26
1971 A Call to Action

Pope Paul VI, Octogesima Adveniens (“The
Eightieth Year”)
Calls for:
-political action for economic justice;
-objective analysis of the situation of one's society,
identifying action for justice;
-response to unjust situations by individual
Christians and local churches;
-political action for change.
1971 Justice in the World

Synod of Bishops, Convenientes ex Universo
(“Gathered from the Whole World”)
-supports adherence to the UN Declaration of
Human Rights;
-advocates right to development to include both
economic growth, and economic and political
participation by the people;
-calls for restraint regarding the arms race and trade;
-recognises individual and social sin;
-requires Church policies and life style to model
justice so as to be credible in preaching justice;
-names action for justice a constituent part of being
a Christian.
27
1975 Evangelisation in the Modern World

Pope Paul VI, Evangeli Nuntiandi (“Preaching
the Gospel”)
-proclaim the gospel as liberation from oppression,
assist in that liberation, witness to it and ensure its
completion;
-see social justice as integral to faith; translate
social teaching into action;
-integrate personal and societal transformation.
1979 The Church’s Mission and Human Destiny

Pope John Paul II, Redemptor Hominis
(“Redeemer of Humankind”)
-establish human rights as the fundamental
principles for all programmes, systems and regimes;
-change investments for armaments into
investments for food at the service of life;
-avoid exploitation of the earth;
-work together for transformation of economic
structures.
1981 On Human Work

Pope John Paul II, Laborem Exercens
(“Exercising One’s Labour”)
-affirms the dignity of work based on dignity of the
worker;
-links commitment to justice with the pursuit of
peace;
28
-asks for the fostering of just wages, joint

ownership and sharing in management and profits
by labour;
-affirms right of all workers to form associations
and to defend their vital interests;
-asks that immigrant workers be treated by the same
standards as citizens;
-calls for workplace justice as responsibility of
society, employer, worker.
1987 Authentic Human Development

Pope John Paul II, Solicitudo Rei Socialis (“The
Social Concern of the Church”)
-spread church teaching, especially the option for
the poor;
-generate political will to create just mechanisms
for the common good of humanity;
-devote the resources used for arms to the
alleviation of human misery;
-recognise the injustice of the few having so much
and the many having almost nothing;
-plan development with respect for nature;
-call for conversion to solidarity - in light of
interdependence;
-recognise the structures which hinder the full
development of peoples;
-reform world trade and financial systems;
-name structures of sin.
29
1991 Towards the “New Things” of Today

Pope John Paul II, Centesimus Annus (“The
Hundredth Anniversary”)
-identify failures of both socialist and market
economies;
-lighten or cancel debt of poor countries;
-disarm;
-simplify life styles and eliminate waste in rich
nations;
-develop public policies for full employment, job
security;
-establish institutions for arms control;
-call rich nations to sacrifice income and power.
1994 The Jubilee Year 2000

Pope John Paul II, Tertio Millennio Adveniente
(“The Third Millenium Approaches”)
A Commitment to
-justice and peace;
-raise our voices on behalf of the poor of the world;
-reduce substantially or cancel outright the
International Debt;
-reflect on the difficulties of dialogue between
cultures; and on problems connected with women’s
rights.
1995 : John Paul II: Evangelium Vitae (Gospel

Life)
30
-A recognition of the sacred value of human life

from its very beginning until its end. Names as
negative forces:
-the violence against life done to millions of human
beings, especially children who are forced into
poverty, malnutrition and hunger because of an
unjust distribution of re-sources;
-wars and arms’ trade;
-ecological destruction;
-the criminal spread of drugs;
-promotion of certain kinds of sexual activity, which
besides being morally unacceptable, also involve
grave risks to life;
-procured abortion which he calls a "structure of
sin";
-infanticide of babies born with serious handicaps
or illnesses;
-euthanasia which is becoming legalised;
-population control as a means of controlling the
population growth of poorer nations;
-assisted suicide.
THEMES: SOCIAL TEACHINGS OF THE

CHURCH
CHRISTIAN ANTHROPOLOGY
a) Dignity of man, image of God
Divinis Redemptoris, 30 and 32 33
Mater et Magistra, 219 220
Pacem in Terris, 31; 28 34 and above all 44
Gaudium et Spes, 31
31
Ecclesiam Suam, 19
Christian Freedom and Liberation, 20, 34
Laborem Exercens, 4 9
Orientations, n° 31
Catechism, 355 379; 1700 1709
b) Man, the way of the Church’s mission

Gaudium et Spes, 1 and 3
Evangelii Nuntiandi, 29,31,33,35,36,38
Redemptor Hominis, 13 14
c) Human yearning for freedom

Instruction on Christain Freedom and Liberation, 1
and 38
d) Man and woman as solidary persons

Mater et Magistra, 218 219; 59 67
Pacem in Terris, 31
Gaudium et Spes, 24 25
Christian Freedom and Liberation 73
e) Fundamental equality of all people

Gaudium et Spes, 24 and 29
f) Primacy of persons over structures
Instruction on Christain Freedom and Liberation,
73,75
Gaudium et Spes, 31
Redemptor hominis,14
Reconciliatio et Penitentia, 16
g) Structures of sin
32
GS 13,25
Instrcution on Christian Freedom and Liberation, 75
Sollicitudo Rei Socialis, 36 37
Centesimus Annus, 38
Catechism, 1878 1889
HUMAN RIGHTS
a) Violation of human rights
Gaudium et Spes, 27
Octogesima Adveniens, 23; cfr. RH,17
Sollicitudo Rei Socialis, 15,26,33
b) Panorama of fundamental rights
Pacem in Terris, 143 144, 11 34; 75 79
GS, 27, 79,29, 60, 52, 75,71, 67, 68, 65, 69, 59
Octogesima Adveniens, 23
Puebla, 3890 3893
Redemptor Hominis, 17
Sollicitudo Rei Socialis, 26, 33 34
c) Human rights, a Gospel exigency

Puebla: Opening Discourse
Instruction on Christan Freedom and Liberation, 65
THE COMMON GOOD

Mater et Magistra, 65, 71, 78 81;
Pacem in Terris, 53 66, 136
Gaudium et Spes, 26, 74
Populorum Progressio, 54
Octogessima Adveniens, 46
Redemptor Hominis, 17
33
Sollicitudo Rei Socialis, 26, 33 34

Centesimus Annus, 9, 37 38, 47
SOLIDARITY AND SUBSIDIARITY

a) Definition, correlation and foundation
Gaudium et Spes, 32, 80
Instruction on Christian Freedom and Liberation, 73
Orientations, 38
Catechism, 1883 1884, 1939 1942, 2437 2440
b) Solidarity
Pio XII, Christmas Radiomessage 1952, 26 27
Pacem in Terris, 98
Sollicitudo Rei Socialis, 38 40
Centesimus Annus, 10c, 33, 41d, 51
c) Subsidiarity
Quadragesimo Anno, 79 80
Mater et Magistra, 51 52, 54 55, 57 58
Pacem in Terris, 140 141
Laborem Exercens, 17
d) Social participation
Mater et Magistra, 91 92
Gaudium et Spes, 31, 55, 59, 63, 68
Octogesima Adveniens, 22,24, 46 47
Instruction on Christian Freedomand Liberation, 86,
95
Orientations, 40
Sollicitudo Rei Socialis, 45
Centesimus Annus, 33
Catechism 1913 1917
34
THE UNIVERSAL DESTINY OF GOODS

Gaudium et Spes, 69 71
Populorum Progressio, 22 23
Libertas Christiana, 90
Centesimus Annus, 30 32
PRIVATE PROPERTY
RN 3, 12 16
QA,44 52
MM, 104 121
GS, 69 71
PP, 19, 22 24
LE, 14
SRS, 28,42
PUBLIC PROPERTY
RN, 23 35
QA, 105 110
MM, 51 67
GS, 70 71
PP, 23 24, 33 34
LE, 14
SRS, 15
WORK AND SALARY
a) Reflection on human work
RN,32
MM, 82 103
GS, 67
LE, 1,3,4 10,18 19,22 27
SRS, 18
35
b) Family salary or personal salary?

RN, 32 33
QA, 71
LE, 19
c) Does the system of salary reduce people to the
category of trade?
QA, 64 68
MM, 75 77
LE, 19
d) The practical problem: the amount
RN,32
QA, 70 75
MM, 68.71
STRIKES
RN, 29
QA, 94
GS, 68
OA, 14
LE, 20
TRADE UNIONS
RN, 34 40
QA, 34 38, 81 97
MM, 97 103
GS, 68
PP, 38 39 and OA, 14
LE, 20
SRS, 15
POLITICS AND POLITICIANS
GS, 73,76
OA, 3 4, 48 51;
36
SRS, 47-48
CIVIL AND POLITICAL COMMUNITY
a) Characterising
GS, 74a
b) Authority
PT, 46 52
GS, 74b e
c) The Common Good
POLITICAL POWER
a) The State: a Political Organisation
MM, 20 21,44,52 53,104,201 202
PT, 68 69, 72, 75 79,130 131
GS, 73 75
OA, 46
b) Political régimes
PT, 52; 68; 73
GS, 73; 74; 75
RH, 17
SRS, 41
THE CHRISTIAN’S SOCIO-POLITICAL

COMMITMENT
a) Duties of proprietors and workers
RN, 14 16
QA, 50 51; 63 64; 78; 141 142
MM, 51; 82 84; 91; 122
GS, 65 70
b) Concerning underdevelopment and
development:
PP, 14; 19 21; 43 51; 56 59
37
OA, 24 25; 37; 46 51

RS, 27 39
c) Concerning action in society:
PT, 146 152
GS, 36; 75 76
OA, 3 4; 48 51
SRS, 47 48
d)The political pluralism of Christians:
OA, 50 51
e) Animating principles of a Humanistic politics
Truth, Justice, Love, Freedom:
PT,35
GS, 26c, 27 28
OA, 23, 45.
f) Equality and Participation:
PT 73
GS, 75
OA, 24 25, 47
g)Liberation:
John Paul II’s Discourse at the Inauguration of
CELAM, III, 5 and 6; III
Synod of Bishops, Justice in the world 50 51
h) Ideologies and Utopias:
OA, 25 37
THE INTERNATIONAL COMMUNITY

a) Fundamentals:
GS, 84
b) International relationships
38
PT, 86 108; 120 125; GS, 85 90;PP, 78; CA, 21; 27;
SRS, 14, 16, 43; 45
SOCIAL VIOLENCE
a) Typology of social violence
Structural violence
Revolutionary violence:
PT, 161 162
PP, 30 31
LE, 11 13
Warlike violence
PT, 109 116
GS, 77 82
PP, 53; 78
SRS 10; 20; 23 24; 39
b) Active non-violence
GS, 79
Instruction on Christian Freedom and Liberation,
77-79
Catechism, 2306
PEACE
a) The reality of war
PT, 109 117
GS, 79 80;82
CA, 14b; 17 a,b; 19a
Catechism 2307 2317
b) The scandal of armaments and disarming
PT, 109 112
GS, 81
PP, 53
39
SRS, 23 24
CA, 28c
c) The ethic of peace
Peace before all else:
PT
The work of everyone for peace:
GS, 78 82
Development, a new name for peace:
PP, 76
Peace, the fruit of justice and solidarity:
GS, 78
SRS, 26; 39
CA, 5c; 23c; 28c; 29a
CHRISTIAN FAITH AND CULTURE

GS, 53 62
PP, 12ss;40;41;42;
CA, 32ss;38 41;50 52
SOCIAL COMMUNICATIONS MEDIA

a) Christian attitude in face of SCM:
OA, 20
Values to pursue:
Communion and Progress (CP), 14 17
Risks to avoid:
CP, 58; 80
SRS, 22
b) A concrete problem:
Information:
40
CP, 33 47; 75 76
Propaganda:
CP,23; 30; 59 62
Public opinion:
CP, 26 32; 114 125
ECOLOGY
MM, 196 199
OA, 21
RH 8 and 15
LE 4; SRS, 26; 29; 34
CA, 37 38
John Paull II’s Message for the World Day of Peace
(1 1 1990):
Peace with God the Creator, peace with the whole
of Creation
Catechism, 299 301; 307; 339 341; 344; 2415 2418
THE METHODOLOGY OF DOING JPIC

MINSTRY
The method of social analysis is not difficult to use.

It involves the basic SEE, JUDGE, ACT method of
the Young Christian Workers and Young Christian
Students, later taken up by Latin American
theologians in their work with Basic Christian
Communities and reflected in much of Liberation
Theology.
There are four main steps in social analysis.6
41
(Before embarking on the actual process of social

analysis, it would help to have a discussion on
values.)
1st Step: Starting point: the members of the

group list the problems for analysis or
examination.
 See if there is a connection or link between

the injustices.
 Decide which are the most serious and list
them.
 See if there is one common name that will
describe all these injustices.
 Decide on one specific problem which the
group will examine by this method. It is
important to remember that it is almost
impossible to analyse two problems at the
same time.
2nd Step: Structural Analysis
 Describe the problem in detail.

 When did the problem begin?
 Why did it begin?
 When did we become aware that it was a
serious problem?
 What brought it to our attention?
42
Structures in general:
 Begin with a discussion on the structures or

organisations in society.
 Examine the problem in question in relation
to the structures of society: economic,
political, class, cultural and religious.
Economic Structures:
 Who is the cause of the problem?

 Are there multinationals or local companies
that would like this problem to continue, or
would even like it to get worse because they
are gaining money from the problem?
 Are there individuals or groups in this society
helping to maintain or support this prob-lem
because they are gaining financially from it?
Political Structures:
 Who gains power as a result of this problem?

 Are there any politicians or political parties
who use this problem to gain or maintain
power?
 Who are the people with authority or power
who allowed this problem to happen?
 Are there any local community leaders who
want this problem to continue so that they
will have power?
43
Class Structures:
 Does this problem help to create, maintain

and support social division in society?
 Are there certain people gaining social
importance or status because of this problem?
Who are they?
 Are there certain individuals or groups of
people losing social importance or status be-
cause of this problem? Who are they?
Cultural Structures:
 Do our culture and traditions help to create,

maintain and support this problem?
 What cultural values and traditions help to
make this problem more serious?
 Examine the problem in relation to attitudes
or mind structures.
Religious Structures:
 What are the religious structures or Church

organisations that might be involved in this
problem?
 How do these religious structures or Church
organisations help to create, assist or
maintain this problem?
44
 Do some religious or Church organisations

gain from this problem?
 Do they use it to maintain importance or
increase their membership?
Mind-structures or attitudes.
Injustice is often caused by unjust structures in

society. Yet, even if these structures are changed,
the problem of injustice still remains because of
people’s attitudes or mentalities. These attitudes,
sometimes called mind-structures, are difficult to
change. To change mind-structures or attitudes that
create unjust situations, there is a need for
conversion. This conversion demands that people
should have minds and hearts that “hunger and
thirst after justice”.
 What attitudes do we have that help to create,

maintain and support this problem?
 Can we recognise or name some attitudes that
we have as individuals or as a community
that help to make this problem a serious one?
At the end of Step Two, it would help to take a

few moments to answer the following:
 As a result of these considerations and

discussions, are we getting a better
understanding of the causes of the problem?
45
 What are the most important insights or new

ideas that have surfaced or come to light as a
result of this analysis?
3rd Step: Christian reflection on the problem in

the light of the Scriptures and the teachings of
the Church.
To find out if the Bible and the teaching of the

Church can help to throw new light on the
problem:
 What does the bible say about the problem?

 Can we identify some statements of the
Church made by a Pope, a Council or a group
of Bishops, that can be applied to this
problem?
4th Step: Plan action, thinking globally, acting

locally:
Plan of action:
 What is the solution to this problem?

 What can we, as a group or as individuals, do
about this problem?
 What resources do we have to help us with
our plan of action?
 Can we get more resources to help us?
 Is there a part of the problem that we can
tackle now?
46
 What is the first step we should take?
 Responsibilities are shared among the

members.
 A time-limit is set for each stage of the plan,
and for the implementation of the whole plan.
 Financial and other resources are reflected
on, and carefully worked out.
EVALUATE:
 What did we set out to do?

 How far did we get?
 What helped us to make progress?
 What hindered progress?
 What do we need to do now? Change
objectives? Change methods? Renew our re-
sources?
N.B.
 Evaluations need to be done at the various

stages of the implementation of the Plan;
 Celebrations (including liturgical
celebrations) need to be integrated into the
whole process of a social analysis.
Another way of approaching this method is to:
47
SEE
What do we see around us? Why are things the way

they are?
JUDGE
In judging a situation what bias do we bring? What

lens do we see through? What might our
unconscious sense of the issue be? What wisdom
and experience of life do we bring to the issue for
analysis? Whose wisdom do we relate to - that of
the rich or that of the poor? Have we really made an
option for the poor in assessing the situation? Do
we listen more to the elite for our sense of reality
than to the experience of the poor? Where is the
wisdom of the Gospel? Working for justice requires
a spirituality deeply rooted in the scriptures,
otherwise our work will be overwhelming and
impossible. Called to be evangelizers as well as
social transformers we pray, reflect and search for
God's plan to bring about the reign of God. We
judge the situation in the light of God's plan.
ACT
Being more aware of what is going on in the world

around us and judging the situation from the
perspective of the Gospel it is necessary to act.
Collaboration with others in the community -
NGO's, other religious denominations, local groups
48
- and where possible, net-working internationally, is

extremely important and likely to be far more
effective.
Practical Approach:
Active engagement with poor and marginalised

people, involvement in on-going social analysis and
constant reflection on our attitudes and actions will
help to develop the critical consciousness necessary
to contribute to the transformation of the world.
Setting the Scene: A parish group is discussing a

recently published national survey on domestic
violence. The survey indicates one in five women
has suffered violence from a male partner. 59% of
the respondents knew of other women who had
been victims of violence; 13% reported mental
cruelty - they had been locked in their rooms,
stopped from meeting their friends, verbally abused
and deprived of money; 10% had suffered severe
physical violence - kicked, pushed down stairs,
beaten, stabbed and the victims of attempted
strangulation. Others had been sexually abused,
threatened with knives and guns. The editorial in
the local paper concludes:
So while the Government can provide better

laws for the protection of women it cannot
devise a programme which would reduce
49
domestic violence until it knows what is

causing this violence. It should set itself this
target, and in the meantime do everything it
can to support both refuge and rape crisis
centres.
Can we respond to this? What can we do? Who is

suffering violence in this parish, unknown to us?
These and a dozen more questions quickly surface.
How might such a group respond using a method of
social analysis? It is important to note that the
analysis of such an issue would require at least two
sessions of two hours.
1st Step: Clarifying the Issue
Search out and share information on domestic

violence. Purchase a copy of the survey, perhaps
invite a speaker. Outline the history of domestic
violence in the country. What political, economic,
cultural, social and religious developments in
society have contributed to violence against
women? Look for the connections and
interconnections. What values are at stake here?
2nd Step: Analysis of Structures
 Are there economic structures which lead to

violence against women e.g. dowry system;
lack of legal and property rights; women as
chattels; men as breadwinners;
50
unemployment? Are there forces in society

which benefit from the economic dependence
of women?
 In the political structures who has power? Are
there political parties or groups which give
tacit support to the use of physical violence
against women? Who benefits from having
women "kept in their place" ? What, if any,
ministerial roles do women have in
government? Are there groups which view
the rise of feminism as a threat? Do women
have any rights?
 Is there cultural support for violence against
women e.g. a tradition of machismo? What
form does social interaction take - women
together, men together? Alcohol as an
important male ritual? Chastity expected of
women, not of men? How much education do
men receive? How much education do
women receive? How does the media present
women - sexual objects, wanton, fickle,
brainless?
 Do the social structures encourage violence
e.g. employers own their workers and
discipline accordingly; poor housing;
inadequate health care and social support?
Who makes the decisions?
 What roles do women have in the religious
structures? Are there teachings, traditions and
practices which assign women a particular
51
role? How are women depicted in

mythology? In the Bible? In the Church?
 Are there connections between the economic,
political, social, cultural and religious
structures which contribute to violence
against women?
3rd Step: Reflection and Prayer
Use a passage of Scripture such as the Samaritan

Woman (Jn 4:1-42). What does this passage and
what does Scripture say about this issue? How does
Jesus respond? Are there teachings of the Church,
statements by the Pope, bishops and religious
leaders which help clarify the issue?
4th Step: Planning Action
What is the solution? Concretely, what do we want

to see changed? What resources do we have in the
group to help us respond to the problem of domestic
violence? What part of the problem can we tackle
now? How do we communicate with the wider
parish? What first step will we take? Who are
responsible for the various aspects of the plan? By
when do we implement the various steps?
Evaluation
52
It is enormously important to put in place a process

for reviewing and evaluating the action plan and the
actual action taken.
53
APPENDICES
A.
IMPORTANT WORLD/INTERNATIONAL DAYS FOR
JPIC MINISTRY
1 March Zero Discrimination Day

3 March World Wildlife Day
8 March International Women’s Day
21 March International Day for the Elimination
of Racial Discrimination
22 March World Day for Water
24 March International Day for the Right to the
Truth concerning Gross
Human Rights Violations and for the
Dignity of Victims
22 April International Mother Earth Day
3 May World Press Freedom Day
5 June World Environment Day
8 June World Oceans Day
14 June World Blood Donor Day
15 June World Elder Abuse Awareness Day
17 June World Day to Combat Desertification
and Drought
19 June International Day for the Elimination
of Sexual Violence in Conflict
20 June World Refugee Day
23 June International Widows' Day
26 June United Nations International Day in
Support of Victims of Torture
15 September International Day of Democracy
30 July World Day against Trafficking in
Persons
54
19 August World Humanitarian Day

30 August International Day of the Victims of
Enforced Disappearances
5 September International Day of Charity
15 September International Day of Democracy
16 September International Day for the Preservation
of the Ozone Layer
21 September International Day of Peace
13 October International Day for Disaster
Reduction
17 October International Day for the Eradication
of Poverty
1 October International Day of Older Persons
2 October International Day of Non-Violence
10 October World Mental Health Day
11 October International Day of the Girl Child
13 October International Day for Disaster
Reduction
15 October International Day of Rural Women
16 October World Food Day
17 October International Day for the Eradication
of Poverty
16 November International Day for Tolerance
20 November Universal Children’s Day
25 November International Day for the Elimination
of Violence against Women
1 December World AIDS Day
3 December International Day of Persons with
Disabilities
6 November International Day for Preventing the
Exploitation of the
Environment in War and Armed
Conflict
10 December Human Rights Day
9 December International Anti-Corruption Day
55
9 December International Day of Commemoration

and Dignity of the Victims of
the Crime of Genocide and of the
Prevention of this Crime
18 December International Migrants Day
20 December International Human Solidarity Day
B.
XII. General Chapter SVD (1982)
The Promotion of justice and Peace
in Solidarity with the Poor
in the Light of the Constitution 112
January 1983
"Action on behalf of justice and participation in the

transformation of the world fully appear to us as a
constitutive dimension of the preaching of the Gospel." Thus
the Synod of Bishops in 1971 concluded its opening
statement in the document Justice in the world. Since then
many other documents of the church have increasingly
clarified the profound links between the gospel requirements
of the church's mission and the widespread commitment to
the advancement of peoples and the creation of a worthy
society (see "Religious and Human Promotion" Vatican City,
1980 p 7).
In the light of these statements the Twelfth General Chapter

affirms that our own participation in the mission of the
church as a religious missionary society also involves
"action on behalf of justice and participation in the
transformation of the world". Therefore the chapter by way
of c 112 calls on all members of the Society to show a more
determined commitment to the promotion of justice and
56
peace in solidarity with the poor and oppressed. It makes this

appeal after a serious reflection on the challenge of the
situation of the world today in the light of sacred scripture
and of our religious-missionary calling.
I. The Challenge That Faces Us Today
1. The World Today
1.1 The world today is plagued with massive poverty, social
inequality, economic exploitation and political oppression.
Traditional cultural structures that continue to foster
racial, sex and class discrimination are being increasingly
complicated by more modem economic and political
structures that bring about exploitation and oppression.
International corporations take advantage of and exploit
natural resources and cheap labor: of less developed
countries all over the world. Repressive military regimes
supported by vested interests of developed nations often use
force to further such exploitative ventures. Consequently in
the name of national security, workers' rights are repressed,
justified dissent is suppressed and human rights are violated.
Tire enormous build-up of conventional and nuclear arms
divides humanity further and threatens the world with war
that can lead to the extinction of the human race.
This senseless arms race drains resources urgently needed by
all nations to overcome poverty, starvation and suffering.
1.2 This is the situation of the world today, reflected in faces
of millions who are poor, exploited and oppressed in
countries where we work: undernourished and
starving children, peasants in favelas, slum dwellers in cities,
refugees and minorities, the unemployed and underpaid,
political prisoners and “desaparecidos”. Social
analysis shows that the root cause of this worldwide misery
is a socio-political world order, in which decisions affecting
millions of lives and many nations are made by a few largely
on the basis of profit and power, a world order where the
rich get richer at the expense of the poor who get even
57
poorer (see John Paul II: Opening Address

Puebla, 1979, III, 3).
1.3 The message of God's kingdom of justice and peace
unmasks this situation as sinful and unjust. Therefore
ignorance of the gospel allows many grave injustices to
prevail in the world. Conversely their prevalence is one of
the principal obstacles to the acceptance of the gospel. Today
more than ever the gospel message needs to
be preached, a message which when read and interpreted in
the light of the present situation, must be prophetic and
liberating.
2. Sacred Scripture
2.1 The Old Testament stresses that the most disastrous
consequence of sin is the destruction of a world that God had
created good and just. God first revealed himself
to his chosen people as the God who hears the cry of the
oppressed and has decided to come and set them free from
their oppressions (see Ex 3:7-12). Exploitation,
oppression and class distinction in the time of the prophets
showed how deeply sin had permeated the social, political
and economic relationships among people.
The prophets, often seething with anger, unmasked the social
and political. Structures of Israel as abominable and sinful in
the eyes of Yahweh (see Is 1:11-17; Jr 22:13-17;
Am 5:10-14; Mi 3:9-12). They stood openly on the side of
the oppressed and exploited and proclaimed that Yahweh
himself takes the side of the poor. Their proclamation
contained the promise that he would restore the world to
justice and peace through his Spirit-filled Messiah, the
"Prince of Peace" (see Is 2 and 11).
2.2 Jesus himself in line with the traditions of the prophets
was convinced that God hears the cry of the poor. Through
his criticism of the rich he fought for the restoration
of the rights of the oppressed. He therefore addressed the
proclamation of the good news particularly to the poor and
58
underprivileged (see Lk 4:18). Although he did not propose

concrete programs of social reform in this time, he
nevertheless criticized religious practices and social
relationships which enslaved the human person and
identified himself with the marginalized to offer them God's
preferential love.
2.3 The early church interpreted Jesus correctly when it,
identified him with the least of the brethren (see Mb 25:31-
46). His kingdom message, which means than God turns
with unconditional love to all and with preferential love to
the poor, became the moving force that likewise enabled his
disciples to turn unconditionally to their neighbors (see Lk
6:36) and give their lives for their brothers and sisters (see 1
Jn 3:16). The community of disciples that emerged after
Easter was deeply concerned with the poor in their midst
(see Ac 4:32), a community in which all class distinctions
had disappeared on the basis of their new unity in Christ (see
Ga 3:28).
3. The Mission of the Church and Our Religious-missionary

Calling
3.1 The church on various occasions and at all levels has
seriously reflected on the situation of the world today in the
light of sacred scripture. More and more the church has
come to realize that faithfulness to Jesus' kingdom message
and his preferential love for the poor entails an active
involvement in transforming unjust structures and promoting
justice and peace. Consequently the church's mission of
proclaiming the gospel today implies participation in
creating a new world order that better reflects the kingdom
of God already present in the world (see Evangelii Nuntiandi
8 and 30).
3.2 As an international religious-missionary Society, our

participation in the mission
59
of the church today necessarily implies a commitment to

promote justice and peace in solidarity with the poor and
oppressed. In fact our special chrism as missionaries
demands that we proclaim the gospel especially at the
frontiers of human society, where the struggle for justice and
peace is most acutely felt. Likewise our specific vocation as
religious calls us to exercise prophetic ministry in the church
by being particularly sensitive to the signs of the time
expressed in the people's aspirations for justice and equality.
In a situation where the will to dominate, disordered
sexuality and the desire to possess are often the roots of
injustice and oppression, our vowed life is a privileged
means of effective evangelization and a true witness to
justice (see Evangelii Nuntiandi 69).
3.3 In one form or another concern for the poor and the
underprivileged has always
been at the center of the efforts of SVD missionaries. But it
gains new meaning and urgency in the light of the present
world situation. Today it calls for an active
participation in efforts not only to care for the victims of
poverty but more specifically to eradicate its causes by
transforming unjust structures and promoting
justice and peace. Our religious-missionary calling therefore
challenges us today tomove out of entrenched positions in
the church into new socio-political situations.
In this way we may offer the believing community as a
whore new models of what it means to be church in these
changed situations (see "The SVD in Mission Today",
Rome 1981, 5.2).
II. Our Response to the Challenge
1. Prerequisites for Our Response
our response to the challenge to promote justice and peace in
solidarity with the poor requires us fist of all to examine our
lifestyle and traditional apostolic commitments.
1.1 Conscientization and Insertion into the Life of the Poor
60
The personal background of some of us and the education

we have acquired very often insulate us from the poor. Our
commitment to promote justice and peace will
never be real if we continue to live in a world where we feel
secure and comfortable.
Only a constant process of conscientization and a critical

analysis of the sociopolitical situation in which we live and
work can open our eyes to the plight of the poor and
oppressed. Therefore we should make use of every
opportunity to share more closely, at least for a time, the
misery, insecurity and frustration that is the lot of so
many today (Cf. Witnessing to the Word 7, 1981, III A + Q c
209. 1).
1.2 Our Personal and Communal Lifestyle
The demands of our apostolate are sometimes used to justify
our personal and communal lifestyle, which often does not
reflect the poverty we have vowed. We can
give witness to our preferential option for the poor only if
our personal and communal lifestyle is marked by simplicity,
generosity, hospitality, genuine concern for the
poor in our surroundings and justice to our employees.
1.3 Our Relationship with One Another
Despite the internationality and clerical-lay character of our
Society we do not always overcome discrimination in our
communities. Our commitment to the promotion
of justice will be meaningful only if the barriers of race,
culture and status among us are transcended by the spirit of
love and respect for one another (see Ga
3:28).
1.4 Our Complicity in the Structures of Injustice and
Exploitation
As a large-scale institution that has to provide necessary
means for its apostolate, we set up support enterprises that
are often caught up in structures which cause
61
much injustice and exploitation. Nevertheless our

commitment o promote justice demands that we critically
and honestly examine our complicity in these structures
and whenever possible dissociate ourselves from them. We
should also seriously try to find other ways of securing
means to support our apostolate (see "The SVD in
Mission Today" 4.2 c + d).
1.5 Our Institutions of Learning
Although most of our educational institutions began as
mission schools for the poor, some of them in the course of
the years have developed into schools that cater to
the rich or the middle class. Our commitment to the
promotion of justice should become visible in these
institutions by making them places where people are
educated in the gospel values of justice and charity and
awakened to their Christian responsibility
towards the poor and oppressed in society- This holds true
for all our institutions irrespective of whether they are in the
first or third world (see "The SVD in
Mission Today" 4.4.b). Likewise our preferential option for
the poor demands that our schools be open as far as possible
to those who have no access to other institutions
of learning. We should seriously consider closing down
those which do not achieve these goals (see "The Pastoral
and Missionary Slant of Our Schools", Rome
1981, II. 6; c 109.3).
1.6 Our Publications and Communications Apostolate
Publications and the mass media have always played an
important role in our task of
proclaiming the gospel as a missionary society. Our
involvement in the mass communications
apostolate should complement our preferential option for the
poor by focusing on justice and peace issues. In this way we
set ourselves up as the voice of the voiceless (see Witnessing
to the Word 4, 1979, I - H; "The SVD in Mission Today"
62
4.4a).
2. Direct Apostolic Options
Our response to the challenge of promoting justice and peace
in solidarity with the poor calls us to engage more directly in
apostolates for and with the poor. However,
since problems of in justice and oppression take on various
forms in different parts of the world, our response may have
to vary from one province to another. Nevertheless
we can delineate the following as the main types of activity
our commitment may take:
2.1 relief services directed towards immediately
ameliorating abject conditions of
poverty brought about by natural calamities or social
upheavals;
2.2 social projects aimed at helping the poor, who
nevertheless remain for the most
part simply passive recipients of aid (e.g. dispensaries,
orphanages, etc.);
2.3 development programs directed towards organizing the
poor into self-reliant
communities where they become the principal agents of their
own liberation and development;
2.4 conscientization or the process of awakening the poor to
their own needs and potentialities, accompanying them in
their struggle for equality and participation in
the decision making processes that affect their lives and
awakening the rich to realize that structures which protect
their interests are very often the cause of misery
for the poor;
2.5 speaking out publicly against actual cases of human
rights violations and abuse
of power or in favor of specific measures that promote
justice and defend human
rights;
2.6 participation in and support of peace movements that
63
protest against the misuse of national and international

resources for building up conventional or nuclear
armaments, or that work for disarmament and the promotion
of peace;
2.7 a more radical presence among the poor by adopting
their lifestyle as fully and
completely as possible in a more or less permanent way (see
Witnessing to the Word
7, III – A + C; c 209.1).
III. General Principles
1. Practical Guidelines
Whatever form it may take, our response to the challenge of
promoting justice and peace in solitarily with the poor
should be directed towards their true welfare and
separated from proselytizing. The primary purpose of all our
efforts should therefore be to foster serf-reliance. This idea
should be constantly present in all our decisions even when
it cannot be realized immediately (Witnessing to the Word 7,
III - C). To achieve this goal the following can serve as
practical guidelines.
1.1 Projects should be designed to meet the real needs of the
poor as felt by them rather than as perceived by us.
Moreover we should always respect their human
dignity and never exploit their misery and suffering in our
efforts to secure means to help them.
1.2 Projects will meet the real needs of the poor only if they
are preceded by a careful social analysis of their situation,
and if they themselves participate in the planning and
implementation of these projects. Any form of paternalism
will only keep them imprisoned further in dependency.
1.3 Projects should take into account and develop available
local resources in such a way that their continuance can be
guaranteed even without outside assistance. Projects
should also take cognizance of existing and potential
problems of the physical environment (Witnessing to the
64
Word 7, IV - A).
1.4 Our own involvement in these projects should be such
that local leaders can emerge and be trained to eventually
take oven the responsibility of these projects.
This will demand patience and adaptation to the rhythm of
the people. Nevertheless the training of local leaders should
be one of our main concerns.
1.5 All our efforts should be accompanied by the process of
conscientization, by which the poor and oppressed are
awakened to their own possibilities of directing
their lives and shaping their future.
1.6 Since we are not the only ones committed to promoting
justice and peace, we should be prepared for critical
collaboration and dialog with existing organizations
that work for justice and peace (see "The SVD in Mission
Today" 4.3).
1.7 In our dealings with civil authorities, our attitude should
always be in accordance
with the spirit of the gospel and our prophetic charism (c
314). However taking into
consideration the concrete circumstances of the country, we
should also make them understand through personal dialog
and honest discussion that the gospel we proclaim
demands respect for human rights and promotion of justice.
This way we show due respect to the office entrusted to
them.
2. Theological Principles
Our involvement in promoting justice and peace in solidarity
with the poor should constantly be based on the conviction
that the kingdom of God is a call to transform
the structures of this world in order to keep alive the hope
for a "new heaven and a new earth", where justice and peace
will ultimately and definitive triumph (see Rv21:1). Our
preferential option for the poor should therefore be
thoroughly animated by the spirit of the gospel.
65
2.1 Our commitment to the promotion of justice and peace

should never be a function of any ideology but flow from
Jesus' own predilection for the poor and marginalized
2.2 Even if our involvement may require a choice of a
concrete socio-economic program of reform, our support of
and collaboration with such a program should always
be critical insofar as no historical socio-economic system
can ever be identified with the fullness of the kingdom.
2.3 In the face of the destructive violence of oppressive and
unjust structures, our involvement in promoting justice can
easily tempt us to overcome violence with violence.
Although a few extreme situations may justify its use
(Populorum Prognessio 31), we should however always
choose the gospel principle of overcoming evil with good (c
112.3).
2.4 The preferential option for the poor brings us into
extremely complex realties
that call for enlightened responses on our part. Our praxis in
the promotion of justice and peace will be effective for
people and meaningful for us only if it is constantly
accompanied by genuine theological reflection and apostolic
discernment.
2.5 Solidarity with the poor in the light of the kingdom
demands a spirituality deeply aware that the human
liberation we seek is not only a task but also a gift. If it were
only a task, our involvement could easily lead to bitterness,
cynicism and despair.
But since it is also a gift, we can then persevere in faith and
hope. Understanding that, God's kingdom is already
operative in the present enables us to radiate joy in
the midst of situations which humanly speaking may appear
utterly hopeless.
IV. Conclusions
1. Since it is a demand of our common religious-missionary
calling, all of us should manifest a definite commitment to
66
promote justice and peace in whatever kind of

apostolate we may find ourselves engaged in. Some of us,
however, may feel called to a more active involvement in it.
This should never be allowed to divide our communities.
A constant process of communal discernment and open
dialog should bring about understanding and respect for one
another despite a legitimate disagreement on particular
issues. We should likewise be ready to support a confrere
who decides to take on a more active role even when we do
not share his particular views and convictions.
2. Our commitment to the promotion of justice and peace in
solidarity with the poor entails the risk of becoming
controversial, being labeled leftists and subversives, or
seeing benefactors reduce or completely stop their financial
support. This, however, should never be a hindrance to
objective assessment and evaluation of the social
situation and to prayerful discernment of an appropriate
response in the light of the gospel (see Witnessing to the
Word 4, I - H). In some cases noninvolvement may
not be prudence but acquiescence to an unjust, situation.
3. The promotion of justice and peace is not an easy
commitment to make. It demands
a constant process of conversion to him who became poor to
make men rich through his poverty (c 207). It was because
of his poverty that Jesus could take his
stand with the poor. Similarly it is only in solidarity with the
poor that we too can perform the prophetic role entailed in
our religious-missionary calling. But if we decide
to take our role as prophets seriously, we must also be
prepared to share the fate of the Crucified One. Ultimately
perseverance in this commitment rests not on the premise of
success for our efforts but on lively confidence in the grace
and power of the Risen Lord.
*****
Resolutions Passed by the Twelfth General Chapter on
67
November, 1982.
1. The Twelfth General Chapter adopts in principle the paper
"The Promotion of Justice
and Peace in Solidarity with the Poor in the Light, of
Constitution 112" as an appeal to the members of the Society
to show in response to “Witnessing to the Word”
7 (Introduction) a more determined commitment to the
promotion of justice and peace in solidarity with the poor.
By doing so the chapter offers this paper as a point
of departure for reflection and discussion on this issue on the
provincial and local
levels.
2. The Twelfth General Chapter encourages the appointment
of a coordinator for the
social apostolate on the provincial level in order to guarantee
the implementation of the first resolution.
3. The Twelfth General Chapter mandates the general
council to coordinate and foster
the efforts of confreres in the promotion of justice and peace
through a secretariat or coordinator for the social apostolate
at the generalate.
RESOURCES
1. Divine Word Missionaries Manual for Promoters

of Justice, Peace and Integrity of creation.
2. Fransiscan Vision for Justice, Peace, Integrety of

Creation. JPIC Office, OFM Curia, Rome, 1997
3. The Catechism of the Catholic Church, Vat. 1994,

#2307 - #2317.
68
4.JPEC Charter, Society of African Missions, 1995.
5.AMECEA Documentation Service, No. 465,

February 15th 1997.
6. John Mansford Prior SVD, “Biblical Foundations

for Justice and Peace and Integrity of Creation” in
Verbum SVD 36:1, 1995.
7. Bartolomeo Sorge, Address to the General
Chapter of the Carmelite Order, Sassone, Sept.
1995, published in CITOC Sept.-Oct.1995. no.5,
8. Dominican Order, Justice and Peace Workbooks,
(Curia Generalizia, Rome) 1996, No.4.
9. Donal Dorr, Spirituality and Justice, (Maryknoll,

New York: Orbis Books, 1984).
10. Voices from the Third World, Life Affirming
Spirituality, Source of Justice and Righteousness,
Ecumenical As-sociation of Third World
Theologians, (Colombo, 1990).
11. Richard Horsely, The Kingdom of God and the
Renewal of Israel , in The Bible and Liberation,
Norman K.Gottwald and Richard A. Horsely,
editors.
12. David J. Bosch, Transforming Mission,
(Maryknoll, New York: Orbis Books, 1991).
13. Forum for Action, Number 16, October-
December 1996.
69
14. J. Sobrino, Monseñor Romero, (San Salvador:

UCA Editores), 1994, 18-19.
15. Throw Fire, (Manila, Logos) 1997.
16. Radical Choices”, taken from A Christian

Response to Poverty, (Australia 1996).
17. Vincent J.Donovan, The Church in the Midst of
Creation, (Maryknoll, Orbis Books: New York,
1990).
18. Franciscan Vision for Justice, Peace, Integrity
of Creation, JPIC Office, OFM Curia, Rome, 1997.
19. Guidelines for the animation of Justice, Peace
and Integrity of creation (JPIC), Franciscan Sisters
Daughters of the Sacred Hearts of Jesus and Mary,
FCJM ,2012
20. http://www.ofm.org/jpic
21. http://www.franciscansisters-fcjm.org
70
NOTE
71

SVD GHANA - ACCRA DISTRICT JPIC (Simplified) Manual

Uploaded by

Document Information

Copyright

Available Formats

Share this document

Share or Embed Document

Sharing Options

Did you find this document useful?

Is this content inappropriate?

Copyright:

Available Formats

SVD GHANA - ACCRA DISTRICT JPIC (Simplified) Manual

Uploaded by

Copyright:

Available Formats

SVD SGHANA PROVINCE- SIMPLIFIED JPIC MANUAL FOR ACCRA DISTRICT

DIVINE WORD MISSIONARIES

In the New Testament

JESUS’ RELATIONSHIPS WITH PEOPLE

Right relationship with animals

The Evangelical Option for the Poor

A SPIRITUALITY OF JPIC: THE

BIBLICAL REFERENCES ON JPIC THEMES

SOCIAL TEACHING OF THE CHURCH

Introduction and historical summary

THEMES: SOCIAL TEACHINGS OF THE

Dignity of man, image of God

Man, the way of the Church’s

Human yearning for freedom

Man and woman as solidary persons

Fundamental equality of all people

Primacy of persons over structures

None of us can think we are exempt from

In Justice in the World, the final document of

“The joys and the hopes, the grief and the

those who are poor or in any way afflicted, are

example and teachings of Jesus and do something about

When we do JPIC ministry we must keep in the mind the

13. In conflict resolution, never take side, not even with

SVD JPIC Ministry – Accra

MAY THE DARKNESS OF SIN

RELATIONSHIP BETWEEN GOD AND

In the New Testament

We have three parables in the New Testament that

1) Mt 18:21-35: The Parable of the Merciful

for He does not act according to human standards.

2) Mt 20:1-16: The parable of the Compassionate

3) Lk 15:11-32: The parable of the Understanding

The above three parables reflect the biblical concept

God is on the side of the poor because they are poor

RELATIONSHIPS AMONG HUMAN BEINGS

Ex. 23: 1 not to spread false rumours.

JESUS’ RELATIONSHIPS WITH PEOPLE

Mk 1,41: A leper came to him... Jesus

Lk 6: 6-11: Cure of the Sick.

Jesus’ relationship with people crossed all barriers:

 Barriers of race - Samaritans

Jesus’ life and mission was a constant threat to the

In a society that was politically colonised, socially

introduced an alternative kind of relationship with

 Jesus breaks the Sabbath whenever human

RELATIONSHIP BETWEEN HUMAN BEINGS

Relationship with the land:

Right relationship with animals:

In certain circles there flourished a cultivation of

 Proverbs (445 BC) 6: 16-19

Prophets need to be seen and appreciated from

They were “called” and “sent”: They played a

Social justice was at the very heart of their message:

Temple worship, liturgical

The role of the prophets could be summarised in the

 They scrutinised the Signs of the Times, at

The message of the prophets is indicative of: (i)

a privilege rather than as a responsibility, thus

The Evangelical Option for the Poor

While it is true to say that all people are poor in

While the love of God touches and transforms the

from their debts. Jesus was born in the least of the

The option for the poor represents a choice between