Canadian Conference of Catholic Bishops
Ottawa,
April 23 - 24, 2004
Report on
the
The Episcopal Commission for Relations with
Associations of Clergy, Consecrated Life and Laity hosted its ninth annual
Forum with Associations from April 23-24, 2004, at the Mother House of the
Sisters of Charity in Ottawa on the theme of Social Justice – From Words to
Action.
The general objectives of the Annual Forum are: 1) to discuss and make recommendations on a topic that is a priority for the Commission; and 2) to enable the associations to have some time to share their concerns and activities with the Commission and with one another. The Commission has found the Forum to be an effective vehicle for fulfilling its mandate to assure dialogue between the Canadian Conference of Catholic Bishops (CCCB) and national associations.
Seventeen associations participated in the Forum:
Association des Scouts du Canada, The Canadian Association of the Knights of Columbus,
Canadian Association of Ministries Programs, Canadian Catholic Campus Ministry,
Canadian Catholic Student Association, The Canadian Catholic School Trustees’
Association, The Catholic Health Association of Canada, The Catholic Women’s
League of Canada, Conférence canadienne des instituts séculiers, Canadian
Religious Conference, Foi et lumière, Mouvement des femmes chrétiennes,
National Federation of Presbyteral Councils, Catholic Organization for Life and
Family, Canadian Catholic Organization for Development and Peace, La Vie
montante, Ukrainian Catholic Council of Canada.
In welcoming the participants, the Chair of the
Episcopal Commission for Relations with Associations, Archbishop André Richard,
C.S.C., told them that they are the salt of the earth and the light of the
world, engaged in different ways in the Church in the name of the risen
Christ. The purpose of the Forum is to
get to know one another and the richness of the variety of God’s gifts. Together
we manifest communion in the Church; in faith and love we are brothers and
sisters. Whatever the charism of the association, social justice is not an
option but a gospel imperative.
OVERVIEW OF THE AGENDA
The Forum began on Friday evening, April 23, 2004, at 7:00 p.m., and
concluded on Saturday afternoon, April 24, at 5:15 p.m. It was jointly
facilitated by Mme Hélène Leboeuf, an adult educator from Gatineau and Mr. Bede
Hubbard, CCCB Associate General Secretary. The liturgies were prepared by Fr.
Camille Jacques, O.S.M., Director of the CCCB National Office for Liturgy.
The associations had introduced themselves in advance
of the meeting by providing for circulation to all participants a one-page
self-description which included information such as their mandate, mission,
objectives, current priorities or major projects. The self-descriptions of the
associations are in a document entitled Who’s Who? which is available
from the CCCB Secretariat.
At the opening session of the meeting individual
participants introduced themselves in light of the theme by giving a word or
symbol for social justice.
Some of the words and symbols for social justice offered by the
participants were:
sharing, hope, example, two chained hands pulling apart, brothers and sisters, as much as, life long learning, structures, a place for everyone, hands reaching out, personal responsibility, enough for all, dignity of the person, respect, gratitude, the earth, community, equality, to be with, agape, love, fairplay, honesty, linking arms, building peace, passion, a single world, the cross, grain of wheat, baptism, a bowl that is half full, balance, spiderweb, equal opportunity, openness to God, transformative.
Fr. Michel Côté, O.P., a well-known speaker and seminar facilitator at
retreats and workshops on faith and scriptures in relation to justice, peace
and the integrity of creation, launched the Forum on Friday evening with an
evocative presentation on The Spiritual
Basis for Involvement in Social Justice.
Saturday morning began with a presentation by Mr. Joe Gunn on the Chief Challenges for Social Justice in
Canada Today. Mr. Gunn is the Director of the
Social Affairs Office of the Canadian Conference of Catholic Bishops. Small Group discussions followed his
presentation.
Saturday afternoon began with a presentation by Mr. Robert Letendre
entitled Challenges to
Overcome for Greater Justice in our World: Must we Reinvent our way of Being
Prophetic?
Mr. Letendre is the past director of the Canadian Catholic Organization for
Development and Peace. Small group discussions followed his presentation.
There was also a Roundtable on the question of How can bishops and the faithful collaborate in
formulating and proclaiming the social teaching of the Church? Members of the Roundtable were Ms. Marie
Cameron of the Catholic Women’s League of Canada; Most Rev. André Gaumond, the
Archbishop of Sherbrooke; Mr. Gérald C. Lacroix, of the Conférence canadienne
des institutes séculiers; Most Rev. John Boissonneau, Auxiliary Bishop of
Toronto.
The Forum ended with some reflections on the day by Fr. Michel Côté and
some concluding remarks by Archbishop André Richard.
Essential elements of the Forum are the times set aside for prayer,
meals together, refreshment breaks, the free exchange in both small groups and
the Plenary and the concluding Eucharist. The Participants were also provided
with two texts as background material: 1) Calling out the Prophetic Tradition: A Jubilee of
Social Teaching from the Canadian Conference of Catholic Bishops (CCCB), 1999; and 2) Episcopal Conferences and Social Justice:
Reflections of Most Rev. Diarmuid Martin, Coadjutor Archbishop of Dublin, presented at the CCCB
Plenary Assembly, October 29, 2003.
PRESENTATION – THE SPIRITUAL BASIS FOR
INVOLVEMENT IN SOCIAL JUSTICE: BY FR. MICHEL CÔTÉ, O.P.
Fr. Michel Côté prepared the following summary of his presentation.
Having worked many years with the poor, I often had to ask myself which
specific Christian God were people following. I discovered that there were two Jesus
Christs: one for the better-off (the King) and one for the disenfranchised (the
Suffering Servant). Christians everywhere have images of God. Though each one
has only a partial vision of things, is there a common dream that God has for
us?
What God wants for us is clearly presented in the story of the Creation
in Genesis (1:26-31). Though it is placed at the beginning of the book, it was
written much later on in the history of the chosen people, at a time where they
had lost everything: land, resources, friends, family, status. God offers an
order which fosters life, and not a chaos which brings about death. This order
is played out in four parts particularly in vv.26-28.
First of all, humans are made in God’s “image and likeness”. How amazing it is for each human to be a reflection of the divine, a mirror of the fantastic awesomeness of the Creator. Each person has a dignity and an innate worthiness due simply to the fact that they are. This is our basic call to spirituality.
In a second moment, God makes human “earthlings” and differentiates them according to their reproductive attributes. It seems that neither the male nor the female can fully represent the divine image; both are needed. In order to reflect the full image of God, to fulfill themselves as beings, they must relate together; male is not above female nor female above male. They are godly creatures, co-creators for life; God’s dream for humans entails bonds of love, emotions and concern for each other.
Thirdly, the very same thrust and desire for the propagation of good and gift that comes from God is called to expand itself through the couple in the multiplication of people on earth. There is no ascendancy or dominion of anyone over another. Every person has the image within them; and the social, economic and political realities are also called up to mirror the eminent dignity of each human. All too often though the bonds of solidarity are broken by the quest for power of a small elite who seek to control their world and even the environment, making it in their and not in God’s image.
The fourth part of God’s dream is nature, the sum of the innumerable beings that share this tiny planet with us. All the creatures in the heavens, on the earth and in the seas have been made by God. Everything is full of life; and the earth and each person are meant to support and foster that life.
And so when we look at God’s dream for us, we see it fully laden with purpose, energy and even lavishness. It is four-fold. It entails: a) spirituality, b) emotions, c) social/political/economical questions and d) physical/ ecological concerns. It takes in the entirety of human life. It consists fully in the integration of all these dimensions.
As we know, this unity and wholeness can so easily be destroyed. For example, a) an obsession with possessions leads to the idolatry of materialism /consumerism; b) concern with the supremacy of our feelings leads us to a false sense of personal worth or prestige expressed through sexism or racism; c) the pursuit of social/political/economical dominion leads to the search of power as the key to fulfillment but often at the cost of the loss of humanity; this is expressed mostly through militarism; d) finally, denying the provident creator/creature relationship through illusion leads us to dehumanization and to death.
God repeats this dream at the time of Exodus (6:2-9), when God delivers the Hebrews from racism (prestige), creates a new people (power) and proposes a new land for all (possessions). In the eighth century BC, prosperity had existed for some 50 years. Yet it is during this time that some of the most severe injustices occur; the rich grind the poor into the dust by exploiting them. So when Micah comes on the scene around 720 BC, God brings the people to trial and calls on nature to bring witness against them. Responding to the evident guilt and the imminent sentence, the people ask what could compensate for the life they have been stealing from God through their deadly practices. God’s response to this, through Micah 6:9, is so disarming… . If you want to know (spirituality) Yahweh then simply act justly (social/political/economical), love tenderly (emotions) and walk humbly before your God (accept our creature-ness and be human). Life to be good in its totality needs to be touched by a sense of godly vision, a concern for nature, for others and for self.
Immediately after the temptation story (challenging Jesus’ understanding of possessions, prestige and power), Jesus shows how his God has a wholistic view: a) Jesus proclaims the arrival of the ‘Kin-dom’ (vision), b) then he touches the bodies of the disabled ones (thus showing concern for material/physical realities), c) he then delivers people from their sins and gives them back their dignity as children of God (emotions) and d) finally he invites them to form a new community (“Follow me!”) of believers whose role will be to repeat Jesus’ actions: to proclaim the ‘Kin-dom’, to heal, to integrate sinners and to gather them into a community which again will go out and proclaim, heal, integrate people into a community and so on like a spiral of grace that has spanned the centuries. Wholeness is what Jesus is all about. Jesus’ incarnation is an attempt to heal the dis-order that humans had established in the world.
God’s
dream for us is not just about spiritual things. It’s also about healing
relations, promoting justice and caring for creation. The Scriptures are a
constant reminder of this.
PRESENTATION – THE CHIEF CHALLENGES FOR
SOCIAL JUSTICE IN CANADA TODAY: BY MR. JOE GUNN
(Note: The full text of Mr. Gunn’s presentation is on
the website of the Canadian Conference of Catholic Bishops under the section on
Commissions and subsection for the Commission for Relations with Associations
http: www.cccb.ca)
Challenges
for Today – the Market Logic
Mr. Gunn began by providing a framework for the discussion of social
justice challenges we face today inspired by the 1977 CCCB statement, A Society to be Transformed, which spoke of
“materialist aspirations” as an “economic religion”.
He reminded us that the word economy is an ancient word which means
“the management of the household”. While the economy originally existed to
serve community, today’s communities more and more exist to serve the economy.
In a society dominated by market logic not only manufactured goods but also
social goods such as education and health care, are produced and distributed as
if they were commodities. But you can’t distribute learning; nor can healing be
distributed according to the logic of exchange. Christians agree that what is
necessary for life cannot be exclusively seen as a commodity and that those
with nothing to exchange cannot be left out. Churches can strive to be the
alternative economy, to model from our tradition and Biblical roots, the
management of the household as inclusive of the entire earth community.
Pastoral
Messages by the CCCB Commission for Social Affairs
Keeping in mind the desire to look for ways to translate Church
teaching to the grass roots, Joe was asked to identify those occasions when
messages from the CCCB Social Affairs Commission really touched people at the
parish level and why, as well as the occasions when they did not. Drawing on the Commission’s booklet, Calling Out the Prophetic Tradition: A
Jubilee of Social Teaching from the CCCB, he stressed that Canadian Catholic
social thought has to be understood in light of the political and social time
in which events were played out. He also underlined that it is important to
realize that there is a methodological basis to the statements and that this
methodology continues to develop and mature.
He discussed the famous 1983
statement Ethical
Reflections on the Economic Crisis; it had an impact because the bishops pulled no
punches in speaking of a “moral disorder” in the economy. The bishops had
something to say, said it well and Canadians responded.
Mr. Gunn thought that the 1996 social statement, The Struggle Against Poverty: A Sign of
Hope for Our World, was successful in reaching a large audience because it was
released in a soup kitchen with anti-poverty activists on an international day
devoted to their struggles.
While the CCCB was very involved in the 2001 Summit of the Americas
with the attendance of two bishops and the publication of a statement, That None be Excluded, Joe could not help
wondering if the youth who took to the streets felt the Churches cared about
the issues of just trade and the environment that had become overwhelmingly
important in their lives.
The most recent pastoral message of the Commission on ecology, You love all that exits…all things are
Yours, God, lover of life, on ecology has had good results because of an attractive design,
poetic language and suggestions for action.
The bishops were also very active on Iraq, intervening three times to
oppose the invasion and participating in protest marches.
Mr. Gunn wondered if the way statements are prepared and released by
the bishops is not as important as the number and content of them. Recent
social statements have been reviewed by experts but perhaps more in-depth
processes could be designed with a view to serving the needs of the Catholic
community who will read and act upon them. Should statements be released
without fuller processes of prior consultation with their intended audiences?
The
Struggle for Justice is not an Optional Activity
In conclusion, Mr. Gunn reflected on the inability of Canadian
Catholics to mobilize for change because of the lack of a national Catholic
network. Whatever the challenges, he asked participants to keep in mind what
the bishops said in 1976 in From
Words to Action, “For Christians, the struggle for justice is not an optional activity.
It is integral to bringing the gospel into the world”. Striving for peace and
justice is worthy of the effort of a life.
When we understand what is meant in the Eucharist “This is my body
broken for you,” the bread of life becomes the symbol for all those things
which must be distributed if God’s people are to live life abundantly. This is
the economy we are all called to build.
Exchange with the Participants
Some of the comments made in the large group following Joe Gunn’s
presentation were as follows:
§
One participant noted that as the pastoral methodology developed it
became more sophisticated and perhaps more daunting. The version in the 1983
statement omitted two steps from the 1971 statement “understanding the Gospel
message and justice” and “modifying more affluent lifestyles”, almost taking
them for granted. But it is easier to get one’s head around these items and not
modifying our lifestyles is part of the problem. Perhaps social justice
teaching remains the Church’s best kept secret because we are not taking these
two steps.
§
People are looking for alternatives. There is the powerful witness of
religious communities trying to do things differently. Each of us as well has
the ability to make decisions everyday that do not reflect market values.
§
Some Catholic action groups appear to have moved away from gospel
values and connection with the Church becoming just another NGO. Can the Church
foster ways for people to live out these alternatives?
§
We have to teach the social teaching of the Church. Many people don’t
fully understand human dignity or the preferential option for the poor.
Everyone has a role to play in teaching this wonderful liberating material.
§
A comment was made on Joe’s question about whether the young people at
the Quebec Summit thought the Church was really involved. What do we really
mean by Church? There is the visible institutional Church which consists of
bishops and pastoral letters and the invisible Church of thousands upon
thousands who are the salt of the earth and leaven in the dough. The mystery of
the Church is not all that you can see; it is a Spirit led Church.
Small Group Discussions
In small groups the participants were asked to respond to two
questions. Some of the points that were made are as follows, bearing in mind
that not all of the groups stuck to the two questions:
What could you do personally to respond to the challenges identified in the
presentation?
§
The fact of coming to this Forum to listen and become aware is already a
commitment. I wonder why we didn’t do it before and how we can do better.
§
I am not able to do anything without first doing some personal work. I
must refer to the teaching of the Church constantly to be aware of the
motivation of my action. It is then possible to witness to my faith and hope.
§
It is the first time that I have had the occasion to reflect on these
issues and it encourages me to read.
§
Do a better job of increasing understanding of Catholic social
teaching; connect with other people.
§
Speak with my family and parish when I go home about what issues in the
community and beyond we can do something about; encourage the parish priest to
speak about the faith dimension of social justice; remind Board members of my
association that social justice is not an option.
§
The challenge is not to give more but to take less; to empower others,
giving them a voice, support and structure; being humble enough to listen and
learn rather than do, particularly in developing countries.
§
A number of participants spoke of the image of social justice as two
feet underlining the concept of needed balance between social service and
social change activities; that we need both feet to walk well.
§
A participant pointed out that if you are moving ahead the two feet
can’t be together and that creates a certain tension at times. Sometimes
education leads; another time direct service does – it is not always possible
to do both at the same time.
§
Another participant spoke of hopping on one foot, switching and hopping
on another; at one time being involved in a First Nations Community and
preoccupied with crisis intervention and now being involved in policy analysis
full time. She would prefer to find some form of integration and plod along
with both feet moving.
§
Do the invisible Church see themselves as Church? Why do social justice
groups feel the need to align themselves with NGOs outside the Church and not
as part of the Church? Networking with groups at the Forum that she had never
heard of, one participant wondered what that said about the image of the
Church. Could we not be more of a web, more connected with one another?
§
A participant who works in the public school system dealing with daily
crises never really connected what she does to the social teaching of the Church.
She now realizes that we need to change the world or perpetuate the need for
service. She is going to try to focus on change rather than service.
§
The feminine sensibility is absent from Church texts on social justice.
It is written for intellectuals and should be popularized, using symbolism as
well as logic and analysis.
§
Never in the history of the Church have there been so many religious
and lay people so well formed in theology. But they don’t seem engaged in
evangelization; they don’t seem to share their knowledge. Something is missing.
We all – personally and individually – must keep educating ourselves about the
Church’s teaching and then deliberately try to apply some of it in our
individual and family life. It should not be overly spiritualized; to the
contrary, it must be incarnated in our everyday lives and activities.
§
The principles of social justice are beautiful but the question remains
how to put them into practice; the people know very little about the social
doctrine of the Church. A central challenge is to have the social justice
teaching reach down to the grassroots.
§
Between 1930 and 1970, Catholic Action gave us political leaders.
Between 600,000 and 700,000 committed persons received formation in the “see, judge,
act” methodology. After Vatican II the emphasis was put on the liturgy and we
affirmed those engaged within the Church.
§
It is important to engage and encourage the youth. Each generation
needs to receive the teaching of the Church.
Whether we like it or not, we live with a market mentality. The Church
must target the audience that will give the most return. It is necessary to focus on youth who are
more sensitive to questions of social justice.
§
Personal fear and inhibition were seen as a reason why many of us are
reluctant to call people to greater accountability or to challenge them on
social issues.
What could your association
do
to respond to the challenges identified in the presentation?
§
There are different ways to transmit the teaching of the Church:
catechetics, movements, concrete experiences, Scripture study. Yet people want
the bishops to tell them the way.
§
In Québec grandchildren were asked What do you like about your grandparents? There were three
responses: 1) they walk beside me; 2) when they read me a story they never skip
a page; and 3) they take the time to listen to me. More than ever grandparents
have an important role to play in the transmission of the faith. They could give
books about the faith instead of Harry Potter.
§
In his paper, Archbishop Diarmuid Martin included the family in
questions of social justice. The family is also a victim of injustice. Family
organizations should listen to other organizations concerned with social
justice for the family to profit from their experiences and to be enriched by
them. In turn, they can also enrich other organizations.
§
Each association has its own gift. Even if the spirituality is
different, it is important to recognize that each association has something to
contribute. It is necessary to co-operate and work together and not to be in
competition or to judge. We are not in a time of power but almost a Diaspora;
we need each other more than ever and have to learn to collaborate on a whole
other level. Invite people not to tell them what to do but so that each will
feel called to act, obliged to involve themselves. Networking is critical.
§
While social justice is probably part of every association’s agenda,
each is struggling with how to communicate it to their members. It is about
more than sending information; it is about turning them on.
§
We don’t need to do everything, we don’t need to create new
organizations, we need to dialogue and bring action to the local level in the
dioceses, in the parishes.
§
One association will distribute the CCCB brochure, Calling Out the Prophetic Tradition, to all of its members
and go on the website to get more information.
§
Young people want to change the world. Projects should be created to
permit them to explore the field of social justice.
§
An Association spoke about connections with countries in the South, of
how people in the North are really the receivers rather than the givers. We can
give a lot of support to the South but nothing will change until we change the
structures in the G8 countries.
§
The Associations were encouraged to invite Eastern Catholics to
collaborate with them. While many of the Associations look South, the Eastern
Catholics have knowledge and experience of the tragedies of Eastern Europe:
radiation poisoning, women who have had seven abortions, human trafficking (the
“Natashas”).
§
The challenge is for all associations to realize that social justice is
not an option, that all of us are called to be involved.
§
How can we foster ways that people can really live social justice
teaching, that it is more than signing petitions. In some ways it is
financially easier for those in religious life to live the social teaching. How
does a family of five do it?
§
Since justice like charity begins at home, the Church must pay its
employees a just wage.
§
The suggestion was made that whenever the Conference of Bishops issues
a statement on an important issue, small local discussion groups should be
started to reflect on this teaching.
§
A more creative use of the Internet was also suggested as a way of
making the social teaching of the Church better known.
§
The task of educating our politicians as well as men and women in the
business world was seen as an on-going task and one that should be given
greater importance. To do this successfully, however, one must be open-minded
and really in touch and in tune with what is going on in the real world.
PRESENTATION – CHALLENGES TO OVERCOME FOR
GREATER JUSTICE IN THE WORLD: MUST WE REINVENT OUR WAY OF BEING PROPHETIC – BY
ROBERT LETENDRE
(Note: The full text of Mr. Letendre’s presentation
is on the website of the Canadian Conference of Catholic Bishops under the
section on Commissions and subsection for the Commission with Relations with
Associations http:www.cccb.ca)
The major
social issues in the world today
Mr. Letendre began by recalling the four major principles of the social
teaching of the Church that were identified by Archbishop Martin in his talk to
the CCCB Plenary last October: 1) charity, 2) the unity of the human family, 3)
the universal destination of material goods, and 4) the preferential option for
the poor.
The major problems confronting our world today are: 1) the extreme
poverty of more than one billion members of the human family; 2) wars and
conflicts, 3) the destruction of the environment.
Development
and Peace Education Campaigns
Since 1968 Development and Peace has had 35 education campaigns
directed principally to Canadian Catholics but also to the public at large.
These campaigns are supported by a whole range of educational tools and people
are usually asked to take some specific action such as signing a petition or
mailing a card to a particular minister.
Themes have included international development, the grandmothers of
Argentina, apartheid, Building the Americas, People First, the landless
peasants of Brazil, economic justice and patenting of life forms.
If you asked a member of Development and Peace which popular education campaign
of the past few years has been the most successful, the answer would be the
Jubilee campaign. This was an international campaign that received the support
of Pope John Paul II. The results were spectacular. In Canada, 645, 000 people
signed a petition and 470,000 of these signatures were collected by Development
and Peace. The campaign had high visibility in the media in Canada and abroad.
It was a campaign that touched people in a personal way and actually changed
something.
An example of a campaign that was not as successful was the one which
questioned certain practices at the Export Development Corporation (EDC) with
respect to the environmental impact of international investments it guarantees
for Canadians. Development and Peace gathered about 140,000 cards addressed to
the Minister of International Trade. The results of the campaign were
disappointing because few Canadians knew about EDC, it was difficult to get the
media interested and the issue was too complex.
Must we
reinvent our way of being prophetic?
Mr. Letendre is convinced that Canadian Catholics and national Catholic
associations must invent a new way of promoting greater social justice.
1)
A first challenge is to have a real vision of political and social
change, to bring people together and to have a true dialogue with decision
makers on the changes we propose. We have sometimes isolated ourselves in a
type of moral purity, without really worrying about being heard.
2)
A second challenge is not to simplify the problems that we are facing
but to recognize their complexity.
3)
A third challenge is resisting an approach that promises better times
ahead while constantly postponing true relief from poverty and suffering. The
poor deserve better than promises and better than the vision of an ideal world
if this vision does nothing to truly alleviate poverty.
4)
A fourth challenge is to stop being against everything, of walling
ourselves in without proposing an alternative that can mobilize people.
5)
A fifth challenge is to radically open up the social justice movement
so that we are not always speaking with the same people. There are several
levels of spiritual motivation that can bring people to become involved in work
for greater social justice and we must welcome them.
Mr. Letendre concluded his presentation by stressing the importance of
putting charity at the heart of our action because without this presence of
love, the work for social justice has no meaning, no direction. Tomorrow’s
prophet will be everything but a judge. The prophet will be a person
overflowing with love who is always ready, in a complex universe, to suggest
new approaches so that all may benefit from the goods of this earth.
Small Group Discussions
In small groups the participants were asked to respond to two questions.
Some of the points that were made are as follows, bearing in mind that not all
of the groups stuck to the two questions.
What could you do personally to respond to the challenges identified in the presentation?
What could your association do to respond to the
challenges identified in the presentation?
§
People recognized that to bring about social change requires long term
perseverance. It was felt, however, that generally speaking we are quite good
at starting a program for social change but not all that good at staying the
course.
§
We need to learn to be more effective, more results oriented; we need
strategies for how to do that. We need
to both denounce and announce and to choose concrete issues that people can more
easily relate to such as the right to water. When an issue is complex, it is
difficult to get people involved.
§
When we look at the major issues we could be overwhelmed; we need to do
what we can from where we are. It is a call to be in solidarity, to believe
that small actions can make a difference, it is an act of faith. There was felt
a need to recognize and express gratitude to those individuals who make even
small gestures or unsung acts to promote social justice.
§
The laity are particularly called to be involved in social justice.
People need to be empowered to not be afraid to take steps, to do something
bold, to make a difference. It is also important to increase our contacts, to
make connections among national and international associations, to work
together, to dialogue, to be more involved with young people, perhaps even with
international groups working for social justice.
§
The Franciscans and Dominicans are involved in defending human rights
at the United Nations. They gather information from around the world and speak
at the meetings in Geneva. In fact, the United Nations was founded on the
principles of the social doctrine of the Church.
§
It was pointed out that our social concerns are primarily focused on
justice issues here in Canada. Participants felt we must become more aware of
the vital connections between what takes place here at home and what is
happening in the world at large and in other countries. One of the best things that Development and
Peace does is bring visitors from the South into the parishes; this puts a face
to the projects, makes them more real, more personal.
§
It is also a challenge for people to have a global understanding of
issues when people are so egocentric and not really concerned beyond their own
family and neighbourhood. How do we show people that we are connected, all part
of the human family, that we are the world? We can integrate the spirituality
of a movement like l’Arche into our daily lives even if we are not members or
don’t take part in their work or activities. We love to talk about what we do
but perhaps we should speak more about our spirituality.
§
We need to share our success stories so that others can follow our
example and become aware of the bigger picture. We still expect, and our
structures encourage this, people to come to us rather than our going to them,
of going to all nations.
§
One group had a lively discussion around the connection between Justice
and Mercy. The group was reminded that St. Thomas said that “Justice without
mercy is cruelty, but mercy without justice is delusion.”
§
The media very often present issues in stark black and white contrast.
We must therefore make a constant effort to analyze current events and not be
unduly swayed by what comes across in the media. The media have desensitized us
to Rwanda and Bosnia; it is almost just another show on T.V.
ROUNDTABLE – How can Bishops and the Faithful
collaborate in formulating and proclaiming the social teaching of the Church?
Ms. Marie Cameron, The Catholic Women’s League of Canada
We should set out a common collaborative vision with objectives. The
vision must have specific goals, be inclusive and have an ability to expand in
the future. Use Christ as our example; he taught but also collaborated. This
vision can not just be “top down”; input from the faithful is needed.
Each group should identify individual people who could be asked to work
in collaboration with the CCCB and its staff. The CCCB staff should build a
“talent bank” of gifted and educated Catholics in Canada. It would be
beneficial to all if the base of people chosen to assist the bishops were
considerably enlarged.
Roles would have to be clarified and trust would evolve. A certain
amount of leadership training would have to be done and this could probably be
done through the associations. There
should be a better system of communications to get the information out to
Catholics across the country. The
Internet could be used more effectively but we can’t just rely on the website;
the information has to be proclaimed and promulgated by enthusiastic people in
every diocese and parish. Good communications will improve the accountability
of both bishops and lay people.
The CCCB needs to take advantage of dedicated Catholics in the country who
can publicize statements and information through their networks and volunteer
work. People become more enthusiastic when they are kept informed.
Fr. Gérald
Lacroix, Conférence canadienne des instituts séculiers
Three words that express the involvement of members of secular
institutes at the heart of the world are “presence”, “witness” and
“engagement”. As part of their commitment, members are in the world as a
leaven. Most are lay people and it is in their daily life that they live the
values of social justice.
While it is often difficult to speak of Christian values in the
workplace, it is always possible to live them. In his Apostolic Letter on
Evangelization in the Modern World, Pope Paul VI said that “the Gospel must be
first proclaimed by witness”. It is a call that members of secular institutes
try to live radically.
One example of this witness occurred in a popular quarter of a city in
Québec. Members of a secular institute
who were living in the neighbourhood became aware that a business was lending
money at an exorbitant rate of interest to poor people. They decided to
organize a small local co-operative to offer people a just alternative. Soon
the business that was exploiting people in need was closed. This initiative
soon gave birth to a housing co-operative.
Members of secular institutes find their mission in their daily life
more than in Church organizations or parish communities. It is in the
workplace, family and community life that they put into practice the social
doctrine of the Church, defending the poor, the suffering and the marginalized
in a spirit of human and Christian solidarity. Their action is often discreet
and in their own name but bears fruit like the grain of mustard that Jesus
spoke of in the Gospel. At its heart, secular institutes promote the social
teaching of the Church by living it in the world. The CCCB can help by
recognizing the role of secular institutes in the world.
Most Reverend John Boissonneau, Auxiliary Bishop of Toronto
A distinction needs to be made between formulating and proclaiming a statement.
According to Vatican II, the bishops are the authentic teachers. But
where do they begin to make a statement? Questions arise out of the dialogue
between culture and religion; it is the special role of the lay faithful to
raise them. After listening to the questions posed by the faithful, distilling
and reflecting on them, reading scripture and philosophy, it may be possible to
make a statement. But it may take more time to develop a teaching.
To proclaim or make a teaching known, to insert it into the
cultural/religious dialogue requires collaboration. All teaching is born of a
need. It is necessary to translate the Episcopal document into daily life.
Bishops are sometimes reluctant to put some things in writing because it
solidifies matters but sometimes there is a need for guidance.
Most Reverend André Gaumond, Archbishop of Sherbrooke
The Church has an important body of social doctrine (16 encyclicals).
It is very rich, a treasure that is unfortunately too often ignored. It is
necessary to represent it, explain it, teach it and refer to it in a systematic
way.
For almost half a century we seemed to be more served by instruments of
Marxist analysis than by those given to us by the popes for more than a century
from Rerum Novarum (1891) to Centesimus Annus (1991). We need to
rediscover the richness of our church patrimony. That is especially important
for the renewal of our political leadership who no longer have the benefit of
formation by the movements of Catholic action.
How can we do that?
-
By setting up a University Chair for the Church’s social teaching,
organizing something similar to the “social weeks” that were done in France and
Québec a number of years ago.
-
It is absolutely necessary to make known this doctrine, to start
speaking out again as Catholics, to find some pride again in our instruments
that can enlighten our actions.
-
Bishops must speak of it and more often, recognizing that it is never
simple or easy. Theologians and pastors must explain the doctrine and the
faithful must not be timid but engage it. It has been difficult to find others
to speak in Québec, to expand the debate and participation in it.
Discussion in the Large Group
§
Public statements are less important than education of Catholics. What
we do with the statements is more important than having more statements. There
is no point in having more statements if we don’t do more with them.
§
Lay people should be invited to lead workshops; it is an effective way
to make the doctrine their own. We need to find a way to encourage lay people
to use the documents and get people together. When people participate they
develop a passion to communicate. User-friendly documents would also help.
§
Rather than setting up new groups to distribute or educate about a
document, it might be more effective to use the groups that are already there.
§
We usually hear about a new encyclical from the CBC before we hear from
the Church. Should we be trying to get to the media to help them shape that
30-second sound bite?
REFLECTIONS ON THE DAY – BY FR. MICHEL
CÔTÉ, O.P.
It is not really surprising that the social teaching of the Church is
the best kept secret. Christ came into the world; the Church took over the world.
The Emperor was the protector of the Church and the radical stance of the
Church lost its edge. Holy men and women became heroes for leaving the world
and the world developed a negative connotation.
With Descartes and the Enlightenment there was the split between the
Church and the World. Later, the Church searched for a way to be present in the
world. Vatican II spoke of the World as a positive place and subsequent Synods
and Encyclicals said that justice is a constitutive element of the Gospel, that
solidarity is the new name for charity. Now the Church wants to be at service
to the world. Our associations are in the Church and the Church is in the
world.
The encyclical, Evangelii Nuntiandi, states that evangelization
requires three complementary elements:
1)
proclamation (catechetics)
2)
celebration (sacraments)
3)
implementation (charity and justice)
Evangelization is not complete if it does not take into account life,
the concrete situations of each human being, the reality of family, society and
all of humanity. We should return to the ministry that each of us received at
our baptism to serve and help to heal the world by prayer and action.
We must present a coherent vision to counter the negative impact of the
market. We can offer our ministry. We must also name evil when we see it. But
we are not being prophetic if we are only denouncing; we must also announce, we
must offer an alternative. It is possible to change the world; all we need is
creativity!
SUGGESTIONS FOR NEXT YEAR’S FORUM
1)
Communications; how can we learn to make better use of the media to
transmit our message
2)
Evangelization – communications
3)
Faith education
4)
Collaboration on a common vision
CONCLUDING REMARKS –
BY ARCHBISHOP ANDRÉ RICHARD, C.S.C.
The Chair of the Episcopal Commission for Relations with Associations,
Archbishop André Richard, C.S.C., concluded the Forum by thanking all the
presenters and participants as well a those responsible for facilitation,
preparing the liturgy and organizing the Forum.
He recalled that the chief purpose of the Forum is to strengthen
communion. He hoped that we would leave the Forum more open to justice, ready
to love tenderly and walk with God. He expressed gratitude for the fact that
whenever a group gathers in the name of the Lord we are truly alive.