The seven principles of Catholic Social Teaching endorse God’s life affirming grace in the fabric of our spirituality and socio-economic reality. Each tenet offers axioms to infuse life for individuals, social structures and economic systems to flourish with justice and promote peace. The principles interconnect, like a web, to correlate and support each other. As advocates for social justice, we may have one principle as our passion, but we must not let that negate the relevance and validity of Catholic Social Teaching’s total breadth. God infuses life in our being and all facets of creation. When we embrace all seven principles of Catholic Social Teaching, we affirm life along the spectrum of humanity’s journey, as the principle of life weaves itself in the miracle of birth, supporting the dignity of the homeless, safe working conditions for an employee and mitigating air pollution. As we love God that imparts life, we are called to love our neighbor as ourselves by instilling life into their environs. A neighbor next door or the next continent, the Gospel and Catholic Social Teaching calls us to enjoin our thoughts, decisions and actions with them in a spirit infusing life.
Our faith proclaims the sacredness of human life that manifests dignity in the human person by universal, inviolable and inalienable human rights. In all facets of life, from conception to natural death, dignity of the human person provides a basis for a moral vision of society.
“…These rights apply to every stage of life and to every political, social, economic and cultural situation…” Compendium of the Social Doctrine of the Church, 154
Attacks on human dignity can be the taking of innocent life, subtle discrimination, indifference to poverty or infliction of torture.
“…We revere the lives of children in the womb, the lives of persons dying in war and from starvation, and indeed the lives of all human beings as children of God.” Forming Consciences for Faithful Citizenship, 45
“…direct threats to the sanctity and dignity of human life, such as…destructive research on human embryos…must always be opposed. Other direct assaults on innocent human life and violations of human dignity, such as genocide, torture, racism and the targeting of noncombatants in acts of terror or war, can never be justified.” Forming Consciences for Faithful Citizenship, 23
Respecting human beings, as God’s precious children, promotes a culture focused on preventing conflicts and resolving differences by peaceful means.
“The Christian message offers a universal vision of the life of men and peoples on earth that makes us realize the unity of the human family. This unity is not to be built on the force of arms, terror or abuse of power; rather, it is the result of the supreme model of unity, which is a reflection of the intimate life of God, one God in three Persons…”Compendium of the Social Doctrine of the Church, 432
“…Catholics may choose different ways to respond to compelling social problems, but we cannot differ on our moral obligation to help build a more just and peaceful world through morally acceptable means, so that the weak and vulnerable are protected and human rights and dignity defended.” Forming Conscience for Faithful Citizenship, 20
For society’s social, economic and political realms to respect life and dignity of the human person, requires raising awareness of diverse assaults on all stages of human life. This is a process not delegated just to institutions, but a personal mandate of our faith. As a conscience and voice manifest in words and actions, we affirm life and the dignity of the human family.
“…It is the task of everyone, and in a special way those who hold various forms of political, judicial or professional responsibility with regard to others, to be the watchful conscience of society and the first to bear witness to civil social conditions that are worthy of human beings.” Compendium of the Social Doctrine of the Church, 134
A Face of California
To respect the sacredness of life in each human person, restorative justice attempts to heal all who are impacted by crime and the criminal justice system. Over 133,000 people are incarcerated in California state prisons at an annual cost of almost $9 billion. Their average age is 37. Five percent of the prison population are women. Twenty four thousand offenders serve life sentences. Sixty three percent are incarcerated for violent crimes. Recidivism rates for parole violations exceed 50 percent. County facilities incarcerate over 15,000 juvenile offenders. Victims of crime and their families languish from the physical and emotional scars of violence, at times feeling isolated from society.
The trauma of victims and unproductive lives of offenders, trapped in a punitive justice system, deny both the essence of their human dignity. In the Archdiocese of Los Angeles, the Office of Restorative Justice addresses the needs of victims and offenders. Victims’ ministry offers support groups, spiritual care and explanations of victims’ rights. The Circle of Healing brings together victims, their families and offenders’ families to facilitate reconciliation individually and collectively for society. The incarcerated are assisted with pastoral and spiritual support, while their families receive assistance through mentoring of their children, family unification bus trips to the prison where the incarcerated resides, along with guidance on social services and parenting. A mentoring program and self-help study modules assist offenders as they prepare to be released from prison and transition back into the community.
Restorative justice holds offenders accountable and challenges them to change their lives, through the transformative power of grace, while reaching out to victims and rejecting vengeance. The process resists the culture of violence in society to build community, so the dignity of each human life is affirmed. Also, restorative justice causes society to ask what assaults on human dignity, like lack of education and poverty, contribute to fostering crime. For human dignity is not earned, but an essence of life where each human being, as a child of God, must be affirmed by society supporting – not isolating – victims, offenders and family members.
Question to Open the Eyes of Our Heart
When has your human dignity been infringed upon?
What do you do to promote peace and unity of the human family? Is your conscience manifest in both words and action?
When have you raised awareness of assaults on the sacredness of human life?
The sacredness and dignity of human life must be affirmed through the capacity of individuals to grow in community and seeking together the well- being of all, especially the poor and vulnerable. In relationship with others, the dignity of the human person is nurtured. The sacred nature of life, primarily complemented by family, is further developed in communities’ social, economic, legal and political systems working for the common good.
“The human person is not only sacred, but social. Full human development takes place in relationship with others…How we organize our society, in economics and politics, in law and policy—directly affects the common good and the capacity of individuals to develop their full potential. Every person and association has a right and a duty to participate actively in shaping society and to promote the well-being of all, especially the poor and vulnerable.” Forming Consciences for Faithful Citizenship, 46 and 47
“Unique and unrepeatable in his individuality, every person is a being who is open to relationships with others in society. Life together in society, in the network of relationships linking individuals, families and intermediate groups by encounter, communication and exchange ensures a higher quality of living…With her social teaching the Church seeks to proclaim the Gospel and make it present in the complex network of social relationships. It is not simply a matter of reaching out to man in society…but of enriching and permeating society itself with the Gospel…” Compendium of the Social Doctrine of the Church, 61, 62
The process requires a partnership of local initiatives addressing concerns, where they can adequately support human dignity, and larger institutions meeting human need beyond the scope of local resources. This principle of subsidiarity provides a cohesive framework to empower life giving attributes inherent in the interconnectedness and indivisibility of the common good.
“The principle of the common good, to which every aspect of social life must be related if it is to attain its fullest meaning, stems from the dignity, unity and equality of all people…The common good does not consist in the simple sum of the particular goods….Belonging to everyone and to each person, it is and remains “common,” because it is indivisible and because only together is it possible to attain, increase it and safeguard its effectiveness, with regard also to the future. Just as the moral actions of an individual are accomplished in doing what is good, so too the actions of society attain their full stature when they bring about the common good. The common good, in fact, can be understood as the social and community dimension of the moral good.” Compendium of the Social Doctrine of the Church, 164
A Face of California
The sacred nature of human life is enhanced as all individuals are afforded the opportunity to participate in their community, especially including the marginalized. In California, many neighborhoods have community organizing organizations to empower residents to address neighborhood concerns. In the Diocese of Orange, Orange County Congregation Community Organization (OCCCO) works with low income people in seven cities to improve communities and help families thrive, while training community leaders. OCCCO has received grants from the Catholic Campaign for Human Development in recognition of empowering communities. Their projects include establishing a community clinic affiliated with the local hospital, seeking development of affordable housing, helping remedy code violations in dilapidated neighborhoods and improving safety at traffic intersections. Working with twenty two congregations and community groups, OCCCO represents 48,000 families, with 275 residential leaders. Each leader receives training to effectively be a voice for their community in meetings with civic and governmental leaders. They learn to participate in the American political process and civic involvement, since many are immigrants. Community organizing is affirmed in Welcoming the Stranger Among Us: Unity in Diversity, by the USCCB, as a way to respect the human dignity of individuals in their community. For over twenty five years, OCCCO has put faith into action by infusing life into communities through empowering poor and vulnerable members of society as a voice in their community.
Question to Open the Eyes of Our Heart
What communities nurture you?
How can the common good be strengthened in society’s social, economic, legal and political system?
What project might you suggest for your parish, as a local initiative, to enhance the common good?
How can families be supported to nurture the sacredness of life?
From our sacred human dignity, flow basic rights, which are to be protected and responsibilities to one another, our families and the larger society.
“…The mutual complementarities between rights and duties—they are indissolubly linked…Those, therefore, who claim their own rights, yet altogether forget or neglect to carry out their respective duties are people who build with one hand and destroy with the other.” Compendium of the Social Doctrine of the Church, 156
Human rights, that are universal, inviolable and inalienable, must be supported individually and collectively. Denying some their human rights, for the basic necessities of life, education, employment, housing and religious freedom, contradicts the life affirming attributes of human rights.
“In fact, the roots of human rights are to be found in the dignity that belongs to each human being. This dignity, inherent in human life and in every person, is perceived and understood first of all by reason…” Compendium of the Social Doctrine of the Church, 153
Corresponding to rights are responsibilities, grounded in the moral and social doctrine of the Church, to individuals, our families and society.
“The first recipient of the Church’s social doctrine is the Church community in its entire membership, because everyone has social responsibilities that must be fulfilled. The conscience is called by this social teaching to recognize and fulfill the obligations of justice and charity in society…. In the tasks of evangelization…the Church’s social doctrine inspires…The social doctrine implies as well responsibilities regarding the building, organization and functioning of society, that is to say political, economic and administrative obligations—obligations of a secular nature—which belong to the lay faithful… These responsibilities belong to the laity in a distinctive manner, by reason of the secular condition of their state of life and of the secular nature of their vocation. By fulfilling these responsibilities, the lay faithful put the Church’s social teaching into action and thus fulfill the Church’s secular mission.” Compendium of the Social Doctrine of the Church, 83
A balance between human rights and responsibilities pronounces support for the common good. Individuals and society must affirm human dignity, while acknowledging their responsibility to not just seek their self interest, but contribute to the collective good of society.
“The solemn proclamation of human rights is contradicted by a painful reality of violations, wars and violence of every kind, in the first place, genocides and mass deportations, the spreading on a virtual worldwide dimension of ever new forms of slavery, such as trafficking in human beings, child soldiers, the exploitation of workers, illegal drug trafficking, prostitution. Even in countries with democratic forms of government, these rights are not always fully respected. Unfortunately, there is a gap between the letter and spirit of human rights, which can be attributed to a merely formal recognition of these rights. The Church’s social doctrine, in consideration of the privilege accorded by the Gospel to the poor, repeats over and over that the more fortunate should renounce some of their rights so as to place their goods more generously at the service of others and that an excessive affirmation of equality can give rise to an individualism in which each one claims his own rights without wishing to be answerable to the common good.” Compendium of the Social Doctrine of the Church, 159
A Face of California
In October 2012, 72 percent of eligible voters were registered to vote. One out of four Californians opt not to exercise their right to vote and participate in the political process. In the statewide 2010 election, 59 percent of the registered voters voted, but in the 2012 California presidential primary only 31 percent voted, representing 22 percent of eligible voters. Some major population centers, like Los Angeles and San Bernardino, had only 21 and 23 percent participation by registered voters, representing about 15 percent of eligible voters. As people neglect their rights, they deny their responsibility to society in seeking the common good.
Undocumented immigrants constitute about 6 percent of California’s population, 47 percent live with their spouse and children, compared to 21 percent of American born residents and 35 percent of documented immigrants. The undocumented live, work and pay taxes in our communities. Due to an immigration system that denies them a path to citizenship, they lack a voice in political decision-making.
Beyond exercising one’s right to vote for a candidate, California continually faces a breadth of issues in the state’s initiative process. It is the voters’ responsibility to educate themselves on each issue, beyond the sound bites of advertising campaigns. In forming their conscience, voters must look beyond self-interest to support the common good that affirms life and the sacred human dignity of each member of society.
Question to Open the Eyes of Our Heart
What human right is most important to you? How do you exercise that right?
How do you see people’s human rights violated? How can you support those people to help them attain their human rights?
List three important responsibilities you exercise to support the common good?
How could your parish help society’s collective balance between human rights and responsibilities?
The common good can only be realized when the most vulnerable and marginalized in our midst, locally and globally, are active participants. When they lack the basic necessities of life, humanity denies their sacred dignity.
“Pope Benedict XVI has taught that love for widows, orphans, prisoners and the sick and needy of every kind, is as essential to the Church as the ministry of the sacraments and preaching the Gospel (Deus Caritas Est, no 22). This preferential option for the poor and vulnerable includes all who are marginalized in our nation and beyond—unborn children, persons with disabilities, the elderly and terminally ill and victims of injustice and oppression.” Forming Consciences for Faithful Citizenship, 51
Scripture reminds us of God’s preferential option for the poor. Mary, as the first disciple, proclaims, in the Magnificat (Luke 1:46-55), the greatness of the Lord ,that lifts up the lowly, fills the hungry with good things and sends the rich away empty. Beginning His ministry, Jesus reads, in the synagogue, from the scroll of the prophet Isaiah, “The Spirit of the Lord is upon me, because he has anointed me to bring glad tidings to the poor. He has sent me to proclaim liberty to captives and recovery of sight to the blind, to let the oppressed go free and to proclaim a year acceptable to the Lord.” (Luke 4:18-19) Jesus rhetorically proclaims in the Last Judgment discourse (Matthew 25:31-46), “whatever you did for one of these least brothers of mine, you did for me.” Further, He says in Luke 14:13-14, to invite the poor, crippled, lame and blind—the outcast of society—to the banquet of life. By acknowledging the poor and vulnerable, we draw credence to the reality of social sin in society and seek equitable solutions.
As Jesus is present in the Sacraments and words of the Gospel, He is also present in the poor and vulnerable. A basic moral test for society is the treatment of the most vulnerable members. Society can chose to affirm the poor, as made in the image and likeness of God, by offering support and empowerment to give them life. Or society can disassociate the poor as children of God, by labeling them as “other”, ignoring their needs or exploiting them mentally, physically or economically to deny them the dignity of life.
“The Church sees in men and women, in every person, the living image of God himself…It is to these men and women, who have received an incomparable and inalienable dignity from God himself, that the Church speaks…In Christ the Lord, the Church indicates and strives to be the first to embark upon the path of the human person, and she invites all people to recognize in everyone—near and far, known and unknown, and above all in the poor and suffering—a brother or sister for whom Christ died…” Compendium of the Social Doctrine of the Church, 105
*All scripture texts are from New American Bible
A Face of California
Twenty three percent of California’s 9.3 million children live in poverty, compared to 14 percent of the state’s adults. Of these 2.1 million children, over 800,000 live in extreme poverty. Bay Area counties have less than 13 percent childhood poverty, but Central Valley counties surpass 30 percent. Ninety percent of children living in poverty are American born and 63 percent are US born Hispanics. Childhood poverty rates for children living with a single mother are 45 percent, but 14 percent for children living in a household with a married couple. Sixty one percent of children live in poverty, even with one working adult in a household.
The consequences of childhood poverty, especially in the first five years of life, can contribute to poor nutrition, lagging educational performance and limited access to health care. These can lead to life long health consequences and educational deficits that reduce their opportunity to be healthy, productive adults in the workplace and society.
Questions to Open the Eyes of Our Heart
How do you and your parish live the words of Matthew 25:31-46? How can you incorporate charity and justice into your outreach?
Reflect upon times in your life you have been challenged to see the poor and vulnerable as brothers and sisters made in the image of God? How can Scripture, the Church’s social teachings and prayer help you?
What is one thing you take for granted that you can fast from this week? Use this fasting as a prayerful reflection on the struggles of the poor and vulnerable, locally and globally.
Through work, we continually participate in upholding life in God’s creation. By supporting a living wage and safe working conditions, economic justice aligns with the common good in respecting worker’s dignity by providing the necessities of life.
“By his work and industriousness, man—who has a share in the divine art and wisdom—makes creation, the cosmos already ordered by the Father, more beautiful. He summons the social and community energies that increase the common good, above all to the benefit of those who are neediest…” Compendium of the Social Doctrine of the Church, 266
Workers are not factors of production, but utilize God given talents to serve the human family. The essence of work’s dignity ensures everyone has the right of economic initiative and supporting social structures like unions, private property rights and legislation protecting workers’ rights.
“Work is a fundamental right and a good for mankind, a useful good, worthy of man because it is an appropriate way for him to give expression to and enhance his human dignity…In considering the moral implications that the question of work has for social life, the Church cannot fail to indicate unemployment as a “real social disaster”, above all with regard to the younger generations.” Compendium of the Social Doctrine of the Church, 287
“…Work is for man, not man for work. Everyone should be able to draw from work the means of providing for his life and that of his family, and of serving the human community. Everyone has the right of economic initiative; everyone should make legitimate use of his talents to contribute to the abundance that will benefit all and to harvest the just fruits of his labor. He should seek to observe regulations issued by legitimate authority for the sake of the common good.” Catechism of the Catholic Church, 2428 and 2429
Workers have responsibilities to provide a fair day’s work, in a respectable manner that supports the common good. Economic justice should be a collaboration of workers, employees and unions seeking the well- being of all, but this is challenged by technological changes and globalization.
“The relationship between labor and capital often show traits of antagonism that take on new forms with the changing of social and economic contexts. In the past, the origin of the conflict between capital and labor was found above all in the fact that the workers put their powers at the disposal of the entrepreneurs, and these, following the principle of maximum profit, tried to establish the lowest possible wages for the work done by employees. In our present day, this conflict shows aspects that are new and perhaps more disquieting: scientific and technological progress and the globalization of markets, of themselves a source of development and progress, expose workers to the risk of being exploited by the mechanisms of the economy and by the unrestrained quest for productivity.” Compendium of the Social Doctrine of the Church, 279
As work provides for the necessities of life, it must not define one’s existence at the expense of neglecting faith, family and social concerns. If work becomes idolatry, it loses sight of participation in God’s creation as a trusted partner.
“…one must not succumb to the temptation of making an idol of work, for the ultimate and definitive meaning of life is not to be found in work. Work is essential, but it is God—and not work—who is the origin of life and the final goal of man…The demand of justice…preceded concerns for profit…”Better is a little with righteousness than great revenue with injustice.” (Proverbs 16:8)…The apex of biblical teaching on work is the commandment of Sabbath rest. Rest gives man and woman the possibility to remember and experience anew God’s work, from Creation to Redemption, to recognize themselves as his work and to give thanks for their lives and for their subsistence to him who is their author. The memory and the experience of the Sabbath constitutes a barrier against becoming slaves to work, whether voluntary or by force, and against every kind of exploitation, hidden or evident. In fact, the Sabbath rest…was instituted in defense of the poor…Rest from work is a right. As God rested on the seventh day from all the work which he had done, so too men and women, created in his image are to enjoy sufficient rest and free time that will allow them to tend to their families, cultural, social and religious life…”Compendium of the Social Doctrine of the Church, 257, 258, 284
A Face of California
Agriculture is a $22 billion dollar industry in California. Thirty six percent of the nation’s three million farm workers are the backbone of the industry. They help California provide, nationally and globally, a diverse supply of vegetables, fruits and nuts. Forty six percent work with tree crops, like citrus, summer fruit and nuts, while 40 percent support planting and harvesting of vegetables. Ninety five percent are non US born, 57 percent have no documentation and 42 percent are migrant workers that travel around the state as crops rotate by season. Only 20 percent have year round work. Forty three percent of individuals and 30 percent of the families earn less than $10,000 annually. Yet only 30 percent make use of needs based services, 37 percent collect unemployment and only one percent collect Social Security or disability. Their average age is 36, with a six grade education and they have been a farm worker for 11 years. Fifty four percent are parents. With intense physical labor, many days in summer heat for ten to twelve hours per day, they suffer injuries. Twenty four percent report musculoskeletal problems, but only 30 percent have health insurance. Workers have even died in the intense Central Valley summer heat, due to reported lack of water, shady rest areas or being denied breaks. Many workers face repeated exposure to herbicides and pesticides, leading to respiratory, skin and neurological health conditions, along with birth defects in children they conceive. Complaints against unsafe working conditions can be met with dismissal, as the largely undocumented work force, where 53 percent cannot speak English and 57 percent cannot read English, lack a voice for workplace justice. Farm workers provide life in the food they harvest, for tables in California and beyond, while they personally struggle physically, economically and socially.
Question to Open the Eyes of Our Heart
What do you feel are you God-given talents? Pray for the guidance to use them effectively.
What do you do to prevent work from becoming idolatry in your life?
How do you observe the Sabbath rest? Might you refrain from using your computer, read a book, take a leisurely walk, have a picnic with your family or arrive ten minutes early for Mass to reflect upon the challenges and thank God for the blessings in your life.
Where are workers in your neighborhood treated unjustly or work in unsafe conditions? How can you support them?
In a world of social and economic strife, solidarity calls us to see other, locally and globally, as our brothers and sisters. People do not become someone to exploit or demean, but we affirm their life as part of the human family.
“…Never before has there been such widespread awareness of the bond on interdependence between individuals and peoples…In the presence of the phenomenon of interdependence…there persists in every part of the world stark inequalities…stoked by various forms of exploitation, oppression and corruption…we are all responsible for all…(Solidarity) is a virtue directed par excellence to the common good…in the Gospel sense to loose oneself for the other instead of exploiting him and to serve him instead of oppressing him for one’s own advantage…These principles remind us…the interconnectedness of the freedom of all persons…contributing by means of their choices either to build up or to impoverish (society).” Compendium of the Social Doctrine of the Church, 163,192, 193
Food insecurity is the stark reality for 870 million people each day. Sixty percent are women. Each year 10.9 million children under the age of five die, with 60 percent of the deaths attributed to hunger. If we truly love our neighbor, with global dimensions, solidarity issues a moral challenge to seek justice in addressing inequities. Today, global poverty is a major systemic injustice needing the bonds of solidarity.
“At the beginning of the New Millennium, the poverty of billions of men and women is the one issue that most challenges our human and Christian consciences. Poverty poses a dramatic problem of justice…it is characterized by an unequal growth that does not recognize the equal right of all people to take their seat at the table of the common banquet…In the whole of her social teaching the Church never tires of emphasizing certain fundamental principles of this teaching, first and foremost, the universal destination of goods. Constantly reaffirming the principle of solidarity, the Church’s social doctrine demands action to promote the good of all and of each individual, because we are all really responsible for all…The poor should be seen not as a problem, but as people who can become the principal builders of a new and more human future for everyone.” Compendium of the Social Doctrine of the Church, 449
Even amidst national, ethnic, economic and ideological differences extending to a global scale, solidarity call us to respect life by pursuing justice and peace, to dispel the culture of violence in the world. Reflecting the love and mercy of God, justice must be complemented with a quest for peace. As Christian disciples, we see the fruit of justice, rooted in love, become peace.
“Justice is particularly important in the present day context, where the individual value of the person, his dignity and rights—despite proclaimed intentions—are seriously threatened by the widespread tendency to make exclusive use of criteria of utility and ownership…The full truth about man makes it possible to move beyond a contractualistic vision of justice…to open up also for justice the new horizon of solidarity and love. By itself, justice is not enough. Indeed, it can even betray itself, unless it is open to the deeper power which is love…The immediate purpose of the Church’s social doctrine is to propose the principles and values that can sustain society worthy of the human person. Among these principles, solidarity includes all others in a certain way. It represents one of the fundamental principles of the Christian view of social and political organization. Light is shed on this principle, by the primacy of love, the distinguishing mark of Christ’s disciples…the Magisterium highly recommends solidarity because it is capable of guaranteeing the common good and fostering integral human development: love makes one see in neighbor another self.” Compendium of the Social Doctrine of the Church, 202,203, 580 and 582
A Face of California
Ten million Californians are immigrants, about 27 percent of the population. Forty six percent have been afforded citizenship. They come from a diversity of countries, with 55 percent from Latin America and 35 percent from Asia. Mexican immigrants comprise 4.3 million people, Filipinos 783,000, Chinese descent 681,000, Vietnamese 457,000 and Salvadorans 413,000. While urban counties, like Santa Clara, Los Angeles and San Francisco have one out of three people as an immigrant, immigrants reside across the state. In thirty three of fifty eight counties, at least 10 percent of their population represents immigrants. Immigrants help support an aging domestic workforce. Seventy five percent of immigrants are working age compared to only 45 percent of American born residents. Immigrants comprise 40 percent of California’s 25-44 year old population, making them a significant portion of the population in the household formation and raising a family demographic groups. Immigrants infuse life into California, by the diversity of culture and economic participation. But does society minimize their presence, especially for the 54 percent of immigrants that are not naturalized citizens and might be undocumented? Christ calls us to welcome the stranger among us. As we encounter the immigrant, migrant and refugee, we encounter Christ, but will society afford them basic human rights, with equal access to the workplace, schools, public services, legal system and travel? (Welcoming the Stranger Among Us: Unity in Diversity, USCCB)
Question to Open the Eyes of Our Heart
What is one way you are challenged to see others as your brothers and sisters? How might your faith help you stand in solidarity?
Where do you see food insecurity in your community? How might your parish empower people dealing with food insecurity?
As a consumer, how can you promote justice by purchasing socially responsible or fair trade products?
Compose a prayer of your view for justice and peace to pray daily and share with five friends.