Justice in the Mission of the Church Today
Justice in the World (1971) remains one of the most powerful and challenging documents in post-Conciliar Catholic social teaching. Issued by the Second General Assembly of the Synod of Bishops, it boldly proclaimed that action on behalf of justice is not optional. Rather, it is a constitutive dimension of evangelization itself.1
For readers who want to deepen their study of Catholic social teaching, a helpful companion is the Compendium of the Social Doctrine of the Church, an excellent reference for understanding the principles behind this document.
“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.”1
More than fifty years later, this message has only grown in urgency. In our era of inequality, ecological collapse, political polarization, and global migration, Justice in the World continues to call the faithful toward conversion—personally, communally, and institutionally. Tools for ecological responsibility—like a durable reusable water bottle or eco-friendly shopping bags—may seem simple, but they embody the Synod’s concern for stewardship and care for creation.
Historical Context and the Global Turning Point of 1971
The bishops met only a few years after Vatican II, in a world reshaped by decolonization, the civil rights movement, student revolutions, and intensifying economic inequality. The expectation of many was that Catholic social teaching would continue to be primarily European in focus. Instead, bishops from Africa, Asia, and Latin America—deeply familiar with poverty, dictatorship, and dependency—played a decisive role.2
This shift was strengthened by the presence of economists, theologians, and lay experts such as Barbara Ward. Readers interested in her groundbreaking development work may appreciate Barbara Ward’s classic writings on global justice, which shaped the 1971 Synod profoundly.
The 1971 Synod was thus a genuine global collaboration. Its result was a document that spoke with prophetic boldness of justice, development, ecology, and even ecclesial self-critique—decades ahead of its time.3
Justice as a Constitutive Dimension of Evangelization
No line in the document has had greater impact—or caused more controversy—than its claim that justice is inseparable from evangelization. For some, this was revolutionary; for others, it seemed dangerously close to politicizing the Gospel. Yet the Synod insisted that evangelization detached from the real struggles of the poor becomes empty rhetoric.
To proclaim the Gospel is to make God’s love visible in history. Therefore the Church must not be neutral about injustice. As Pope Paul VI earlier wrote in Populorum Progressio, development is “the new name for peace.”6
“While the Church is bound to give witness to justice, she recognizes that anyone who ventures to speak to people about justice must first be just in their eyes.”1
Thus, the credibility of the Church’s mission depends on its solidarity with the poor and its integrity in its own internal practices.
Diagnosing Structural Injustice
The bishops identified not only individual sin but also structures of sin—economic patterns, political systems, and cultural attitudes that perpetuate exclusion. Long before the term became common in Catholic theology, Justice in the World recognized these “networks of domination.”1
Case Study: Export-Driven Agriculture
In many Global South nations, fertile land is devoted to export crops rather than local food. This leads to hunger even where agricultural production is high. The document’s critique remains painfully relevant: development cannot be reduced to profit or GDP growth. It must serve the human dignity of all.
Pope Francis echoes this in Laudato Si’, warning against “the globalization of indifference” that treats people and ecosystems as disposable.7
The Right to Development
The Synod asserted a right to “authentic development,” rooted in the dignity of the human person and guided by participation, equity, and the common good. Development must be:
- human-centered, not merely economic
- participatory, allowing people to shape their own future
- ecologically responsible, protecting the planet for future generations
Case Study: Participatory Housing Programs
In several Latin American cities, Church-backed community initiatives empower urban poor families to design, build, and govern their own housing. These projects embody the Synod’s insistence that development must involve the active participation of the people affected, not paternalistic charity or top-down planning.
Justice Ad Intra: The Church Examines Itself
One of the most challenging aspects of Justice in the World is its call for the Church to examine its own life, property, decision-making structures, and practices. To support parishes and schools in this internal renewal, tools such as a structured ministry journal can help leaders track stewardship, planning, and transparency efforts.
Internal Church Practices and Credibility
The Synod emphasized:
- simplicity of lifestyle among clergy and religious
- greater participation of the laity in leadership and decision-making
- fair labor practices within Church institutions
- attention to women’s dignity and contributions
Ecological Sensitivity Ahead of Its Time
Decades before Laudato Si’, the 1971 Synod warned against the reckless use of natural resources and the destruction of the “small delicate biosphere.”3
“The earth and its resources are for the benefit of all. Excessive use by the affluent robs the poor and future generations.”
Case Study: Coastal Communities and Climate Change
In the Philippines, rising sea levels and extreme weather disproportionately affect fishing communities. Local dioceses that integrate disaster preparedness, mangrove reforestation, and livelihood training illustrate the Synod’s ecological mandate.
Practical Applications for Parish, School, and Ministry Settings
1. Forming Consciences
Parishes and schools can integrate Catholic social teaching into catechesis, homilies, youth ministry, and adult faith formation.
2. Institutional Conversion
Church institutions must practice ethical hiring, equitable wages, responsible stewardship of resources, and transparent governance.
3. Solidarity with the Poor
Local efforts might include workers’ rights initiatives, cooperatives, and social assistance programs.
4. Environmental Stewardship
Parishes may practice ecological responsibility through recycling, energy conservation, tree planting, and coastal cleanups.
5. Advocacy and Structural Engagement
Faith communities can collaborate with local government in ethical and constructive dialogue for the common good.
Why Justice in the World Still Matters Today
The document marks a watershed moment in the Church’s understanding of mission. It bridges Vatican II’s aggiornamento with later developments, including liberation theology, the teachings of St. John Paul II, and Pope Francis’s emphasis on mercy, justice, and synodality.
Call to Action
How is God inviting you to participate in the work of justice today—in your family, workplace, parish, or community? Share your reflections in the comments below.
Recommended Resources
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- Compendium of the Social Doctrine of the Church
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- Eco-Friendly Tote Bag
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