Structural Injustice in the World

Justice as Mission: Reading Justice in the World for Our Time

Introduction

When the Synod of Bishops gathered in 1971 to reflect on the meaning of justice in the life of the Church, the world was facing massive social upheavals—colonial struggles, widening economic inequality, and movements for liberation across continents. Their document, Justice in the World, remains one of the most prophetic statements on the Church’s social mission. It boldly declares that the pursuit of justice is not optional but intrinsic to evangelization: “Action on behalf of justice… is a constitutive dimension of the preaching of the Gospel” (Synod of Bishops, Justice in the World, 1971, no. 6).

For readers who want to engage more deeply with Catholic Social Teaching, having a reliable study edition like the Compendium of the Social Doctrine of the Church can enrich one’s understanding of the Church’s longstanding reflections on justice.

In the wake of global inequality, neocolonial dependence, and environmental degradation, this document speaks with renewed urgency. What follows is an expanded reflection on its themes—especially its analysis of unjust structures, colonial legacies, global inequity, and the path toward authentic liberation.

“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)

Structural Injustice in the World

Justice in the World emphasizes that injustice is not merely the result of individual wrongdoing but is embedded in social, economic, and cultural structures. In paragraphs 13–16, the bishops describe these unjust structures as “objective obstacles” that impede human dignity and hinder authentic conversion.

The importance of understanding social structures is why tools like global inequality maps or development atlases are often used in classrooms and community reflections. They visually reveal how systemic disparities affect entire regions.

Here, the Synod introduces a crucial insight: personal conversion is conditioned by the structures in which people live. Poverty, oppression, and systemic inequality shape the moral possibilities of individuals.

“The document does not oppose personal conversion to structural reform… it speaks of ‘the objective obstacles which social structures place in the way of conversion of hearts.’”

This insight later influenced St. John Paul II’s teaching on “structures of sin,” described in Sollicitudo Rei Socialis (1987, no. 36). Likewise, Gaudium et Spes teaches that human dignity is diminished not only by personal sin but also by social conditions “which are an affront to human decency” (Vatican II, 1965, no. 27).

Thus, Justice in the World places structural analysis at the heart of Christian discipleship. The call to conversion is inseparable from the call to transform unjust systems.

Structural Injustice and the International Order

One of the boldest contributions of the 1971 Synod is its global analysis of injustice. It acknowledges that inequality between nations is rooted in historical domination, colonial exploitation, and unjust international systems.

Books such as Donal Dorr’s works can be complemented by accessible justice primers like “Catholic Social Teaching: Learning & Living Justice”, which many parish groups use for study circles.

The theologian Donal Dorr emphasizes that this global imbalance reflects deep structural sin: wealthy nations enjoy prosperity through systems that impoverish developing countries (Dorr, Option for the Poor, 178). Such systems cannot be understood apart from their colonial origins.

“The present international economic order cannot be understood apart from its colonial past.”

Even after independence, many nations remain trapped in patterns of economic dependence, export-driven agriculture, and foreign debt—conditions that restrict sovereignty and perpetuate underdevelopment.

Colonialism and Neocolonialism

The Synod’s language helps us distinguish two forms of domination:

1. Colonialism—direct rule, often with foreign governors, military presence, and imposed legal systems.

2. Neocolonialism—indirect control, maintained through economic agreements, trade policies, and political influence. Former colonies appear independent but remain deeply dependent on former colonial powers.

The Philippines offers a concrete example. After formal independence, policies on trade, foreign investments, and import liberalization continued to reflect the priorities of foreign powers rather than national development.

This is precisely what Justice in the World warns against: systems that maintain control and prevent developing nations from charting their own path.

Imperialism and Multinational Corporations

If colonialism was once imposed by nations, today’s imperialism often operates through multinational corporations (MNCs). These corporations control industries, labor, technology, and resources across continents.

For educators discussing economic imperialism, simple teaching tools such as a world economics infographic poster can help visualize supply chains, labor routes, and global inequalities.

“Today imperialism rules the world. The foreign multinational corporations, based in and owned by the rich industrial nations, have their tentacles all over the world.”

Pope Francis echoes this reality in Evangelii Gaudium. He critiques the global economy as “an economy of exclusion” and condemns the “absolute autonomy of markets” (nos. 53–56).

Case Study: Mining in the Philippines

Mining offers a vivid example of structural injustice. Foreign corporations often gain access to mineral-rich lands through investment agreements. In many cases:

• local communities lose their land,
• environmental damage becomes irreversible,
• profits are repatriated abroad,
• only minimal wages or royalties remain in the host country.

Case Study: Global Agricultural Trade

Developing nations often export raw agricultural products while depending on imports of processed goods. This structure keeps them at the bottom of the economic hierarchy.

Liberation Through Authentic Development

The Synod insists that authentic human development—not mere economic growth—is essential for liberation. True development must be integral, participatory, transformative, and rooted in dignity.

Practical Applications for Today

1. Educating for Justice

Christian communities must form consciences that can recognize structural sin. Pastoral groups may benefit from tools such as social-issue flashcards available through online marketplaces like Shopee educational card sets to help visualize social structures.

2. Supporting Local Economies

Choosing local goods strengthens communities. Reusable, ethically produced items—readily found on Shopee eco-friendly stores—support sustainability while resisting exploitative global systems.

3. Advocating for Structural Reform

Christians are called to engage in public policy advocacy—supporting just wages, land reform, ecological protection, and fair trade policies.

4. Participating in Social Movements

The Church encourages collaboration with movements working for human rights, indigenous rights, environmental protection, and economic justice.

5. Practicing Environmental Justice

Laudato Si’ links poverty and ecology, showing that structural injustice harms both people and the planet.

Conclusion: From Injustice to Liberation

Structural injustice is not inevitable. It is the result of historical choices, systems of exploitation, and global patterns of domination. Yet the Church insists that these structures can and must be transformed.

“The pursuit of justice is integral to evangelization.” —Justice in the World, no. 6

Call to Action: How do you see structural injustice affecting your community today? Share your thoughts in the comments below.

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