← The Catechism in a Year (with Fr. Mike Schmitz)
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Hi, my name is Fr. Mike Schmitz and you're listening to the Catechism in a Year podcast where we encounter God's plan of sheer goodness for us, revealed in Scripture and passed down through the tradition of the Catholic faith. The Catechism in a Year is brought to you by ascension. In 365 days, we'll read through the Catechism of the Catholic Church, discovering our identity in God's family as we journey together toward our heavenly home. This is day254. Congratulations for making it to today we're reading paragraphs 1928 to 1938 and as always, I'm using the Ascension edition of the Catechism, which includes the Foundations of Faith approach. But you can follow along with any recent version of the Catechism of the Catholic Church. You can also download your own Catechism in a Year Reading plan by visiting ascensionpress.com ciy and lastly, you can click follow or subscribe in your podcast app for daily updates and daily notifications. Today is day 254, paragraph 1928 to 1938. Social justice. This is article three, social justice. Yesterday we had article two. We concluded article two and article two was all about our need to participate in social life. We talked about authority, the common good. Remember that responsibility and participation. Today, social justice is Article 3. We're going to highlight two essential elements of social justice. One is respect for the human person. Remember, we spent a lot of time with I said, I think I've said this every day in the last six days. We spent a long time talking about the individual human dignity. Right? We're made in God's image and likeness. So social justice can be obtained only in respecting the transcendent dignity of man. Right? That's paragraph 1929. So social justice is a thing we want not just individuals to have justice. We want our society to be just. Yes, that is important, but it's essential that that is based off of the respect for the individual, respect for the human person. And we're also going to talk about equality and differences between people. In fact, that's the next little bullet is equality and differences among men. So those are the two pieces we're going to highlight today. When we talk about social justice. Keep this in mind. Always, always, whenever we talk about social justice. In fact, the term, I believe this term was coined by Catholics. I think it was maybe some Jesuits who originally talked social justice. And this is going to be the. You know, we use that PH quite often in our culture now. But this is going to be what we believe is true Christian social justice, as opposed to something that might try to override or subordinate the dignity of the human person. Again, it's all the piece. And so keep this in mind. We're talking about respect for the human person, as well as equality and differences between people. So as we launch into today, Article three. Talking about social justice. Talking about social justice. I get so excited, you guys. That's the reason I can start blurring my words together. Going to say a prayer and just call upon the Lord and call upon the name of Jesus Christ and his Holy Spirit to guide us and to not just inform us, but also convict us. So we pray, Father in heaven, we do praise you and we do belong to you. We know that you love us, and so in this moment we give you permission in the name of your Son, Jesus Christ, to love us. We give you permission to not only love us with the affection of your true fatherhood, but we give you permission to love us in such a way that changes us. Lord God, help. Help us to receive your love in a way that does not leave us the same, but transforms us into people who are new, people who are yours, so that we can care for our brothers, so we can love the people around us the way you love us. Lord God, let your love change us, but let your love not stop with us. Let it be the kind of love that comes from you as its origin flows through us and meets the needs of the people around us. We make this prayer in the mighty name of Jesus Christ, our Lord. Amen. In the name of the Father and of the Son and of the Holy Spirit. Amen. It is day 254. Reading paragraphs 1928-1938 Article 3 Social Justice Society ensures social justice when it provides the conditions that allow associations or individuals to obtain what is their due according to their nature and their vocation. Social justice is linked to the common good and the exercise of authority. Respect for the Human person Social justice can be obtained only in respecting the transcendent dignity of man. The person represents the ultimate end of society which is ordered to him. St. John Paul II said, what is at stake is the dignity of the human person whose defense and promotion have been entrusted to us by the Creator and to whom the men and women at every moment of history are strictly and responsibly in debt. Respect for the human person entails respect for the rights that flow from his dignity as a creature. These rights are prior to society and must be recognized by it. They are the basis of the moral legitimacy of every authority. By flouting them or refusing to recognize them in its positive legislation, a society undermines its own moral legitimacy if it does not respect them. Authority can rely only on force or violence to obtain obedience from its subjects. It is the church's role to remind men of good will of these rights and to distinguish them from unwarranted or false claims. Respect for the human person proceeds by way of respect for the principle that everyone should look upon his neighbor without any exception as another self, above all, bearing in mind his life and the means necessary for living it with dignity. No legislation could by itself do away with the fears, prejudices, and attitudes of pride and selfishness which obstruct the establishment of truly fraternal societies. Such behavior will cease only through the charity that finds in every man a neighbora brother. The duty of making oneself a neighbor to others and actively serving them becomes even more urgent when it involves the disadvantaged, in whatever area this may be. As you did it to one of the least of these my brethren, you did it to me. This same duty extends to those who think or act differently from us. The teaching of Christ goes so far as to require the forgiveness of offenses. He extends the commandment of love, which is that of the new law, to all enemies. Liberation in the spirit of the gospel is incompatible with hatred of one's enemy as a person, but not with hatred of the evil that he does as an enemy. Equality and Differences among Men Created in the image of the one God and equally endowed with rational souls. All men have the same nature and the same origin redeemed by the sacrifice of Christ. All are called to participate in the same divine beatitude. All therefore enjoy an equal dignity. The equality of men rests essentially on their dignity as persons and the rights that flow from it. As gaudium et spes. Every form of social or cultural discrimination in fundamental personal rights on the ground of sex, race, color, social conditions, language, or religion must be curbed and eradicated as incompatible with God's design. On coming into the world, man is not equipped with everything he needs for developing his bodily and spiritual life he needs others. Differences appear tied to age, physical abilities, intellectual or moral aptitudes, the benefits derived from social commerce and the distribution of wealth. The talents are not distributed equally. These differences belong to God's plan, who wills that each receive what he needs from others and that those endowed with particular talents share the benefits with those who need them. These differences encourage and often oblige persons to practice generosity, kindness, and sharing of goods. They foster the Mutual enrichment of cultures. St. Catherine of Siena, speaking poetically in the voice of God, states, I distribute the virtues quite diversely. I do not give all of them to each person, but some to one, some to others. I shall give principally charity to one, justice to another, humility to this one, a living faith to that one. And so I have given many gifts and graces, both spiritual and temporal, with such diversity that I have not given everything to one single person so that you may be constrained to practice charity towards one another. I have willed that one should need another and that all should be my ministers in distributing the graces and gifts they have received from me. There exist also sinful inequalities that affect millions of men and women. These are in open contradiction of the Gospel. Gaudi Mat spes further, their equal dignity as persons demands that we strive for fairer and more humane conditions. Excessive economic and social disparity between individuals and peoples of the one human race is a source of scandal and militates against social justice, equity, human dignity, as well as social and international peace. Right, there we have it. Paragraphs 1928 to 1938. We're starting off from the very beginning. Again, keep in mind, all of these things, they make up a whole. So we can't ever discard one truth for another truth. Maybe you've heard this before, Maybe I've said this before. Heresy is a refusal to live in tension. Heresies refuses to live in paradox. And so it you know, what a heretic does is emphasizes one truth or at the expense of another truth. And so one of the things we need to keep in mind is this. This article 3 on social justice is so good, it's orthodox, right? It is coherent because it does not emphasize social justice at the expense of individual justice. Right? So there's. There's such a goodness here. There's a coherence here. In fact, it's even part of what we talked about a couple weeks ago when it came to justice. What is justice? Remember when we talked about the virtues and we discussed the cardinal virtues of justice? Temperance, prudence, fortitude. That seems like a long time ago. But justice is giving someone what they're owed. It's giving someone what is their due. That's very, very simple. And so we recognize in paragraph 1928, right at the very beginning here it says society ensures social justice when it provides the conditions that allow associations or individuals to obtain what is their due. Right. That's the definition of justice. So society ensures social justice, right? When associations and individuals have justice according to Their nature and their vocation. It's linked to the common good. Again, this is one of those situations where we want to hold it all in our grasp, right? We never want to drop something in favor of something else. And we don't want to drop a truth. We'll say it like that. Don't want to drop one truth to pick up another truth. We're going to hold them in tension. And I love. Again, 1929, the next paragraph. We said this at the very beginning, at the outset of this day's episode. Social justice can be obtained only in respecting the transcendent dignity of man. So remember, each individual is greater than any country. One individual is greater than any nation, any government, any corporation. Right? Why? Because every nation, every government, every corporation will cease to exist at some point. But there is no individual, there's no human being who will ever cease to exist. Every one of us will exist forever, either in glory with the Lord in heaven or in what Scripture calls in everlasting shame, in damnation, in hell. But every one of us is destined to live forever. Whereas governments, nations, corporations, societies, at some point they will cease. And so what's at stake here, the quote from John Paul II is what is at stake is the dignity of the human person whose defense and promotion have been entrusted to us by the Creator, and to whom the men and women at every moment in history are, are strictly and responsibly in debt. And so that's just so key. Why would we want social justice? Because the people next to us are made in God's image and likeness. Because the people who would get justice are the people made in God's image and likeness. And as Christians, what's been placed upon us. What's been placed upon us is this recognition that not only is every human being on this planet made in God's image and likeness, therefore, so in some way, we are all brothers and sisters of the human race. But also the Lord God, Jesus Christ himself, has died for everyone. He's given his life for every person, even those people who don't believe what we believe, even those people who are our enemies. And Jesus commands us to even treat our enemies like our neighbors, to treat our enemies as family. It's remarkable. So that's in paragraph 1930 and 1931. It says everyone should look upon his neighbor, without any exception, as another self. Remember what is the second great Commandment. Love your neighbor as yourself above all, bearing in mind his life and the means necessary for living it with dignity. And so again it goes, I love this next part, because it's just so important, he highlights the limit of law. He says no legislation could by itself do away with the fears, prejudices, attitudes of pride and selfishness which obstruct the establishment of truly fraternal societies. Right? So. So there's no law. There's no law that will bring about justice. There is no law that will bring about love. You can never eradicate hatred. You can never eradicate prejudices. I mean, racism or sexism or any kind of other, other kind of prejudice that exists. You can't legislate that out of existence. It goes on to say such behavior, those things, those attitudes of pride, selfishness, prejudices, fears, those behaviors will cease only through the love or charity that finds in man, in every man, a neighbor or a brother. I mean, just keep that in mind. How often, you know, how often are there times where we get so mad at someone or we prejudge, like prejudice. That's what prejudice is, to prejudge. We prejudge the behavior of somebody or their actions, or we look at them and say, oh, who's that person? And then if you got to know them, it. Your mind completely changes once you realize, oh, this person is actually a friend. Or even if we look at others the way you. If you have siblings. I do this all of the time. I'm so grateful to my parents for having my five brothers and sisters, the six of us. I'm so grateful for knowing my cousins and knowing my extended family and for being able to be in relationship with my siblings who have kids. Because in them, these people I love and know really well and love so well that I can meet a new person and someone who might be a little abrasive, you know, someone who I wouldn't necessarily. I might think a certain thing about them, you know, if they're. Again, if they're a little abrasive, if they're kind of like. However they come across. And I think, oh, oh, no, no, no, I have a sibling just like you. I get it. But it's what every one of us is called to do, to find in every person around us a neighbor or a brother. In paragraph 1932 says this. The duty of making oneself a neighbor to others and actively serving them becomes even more urgent when it involves the disadvantage, in whatever area this might be, right, that those who need help, those who can't help themselves, we are called as Christians to do something. And I love this, 1933 keeps on going and says, because here's what we do. Maybe this isn't what you do. But this is what a lot of us do. We put up the objections and say, well, yeah, but what about those who aren't part of our tribe, right? What about those who don't think what we think, who don't believe what we believe, don't act like we act. It says in 1933, this same duty, right? The duty to do it to the least of these brethren, the same duty extends to those who think or act differently from us. The teaching of Christ goes so far as to require the forgiveness of offenses, that he extends that commandment of love to all enemies. That's man. It's so, so important. Now, the Last line of 1933 is also very important because I think again, the Church is so powerful and beautiful in its teaching, and it says, liberation in the spirit of the Gospel is incompatible with hatred of one's enemy as a person, right? So if I'm going to live in the spirit of Christ, if I'm going to live in the spirit of the Gospel, that's incompatible with hatred of one's enemy as a person, but not with hatred of the evil that he does as an enemy. So I can't hate my enemy. I can hate the evil he does as an enemy. And this is in so many ways what we talk about when we say, okay, we love the sinner but hate the sin. That's a real thing. And yet maybe some people say that's cliche, maybe some people say that's too shallow. Maybe some people really dislike that phrase. At the same time, we must love the people around us. We must love our neighbor, we must love our brother, we must love the sinner. But we may not love the sin. We actually can hate the sin. And we can actually work to stop that. Work to stop the sin, work to stop the evil that someone's perpetuating. Now, lastly, equality and differences among men. And this is so important for us. We recognize that every one of us is equal in dignity. Paragraph 1934, 1935, 1936. It highlights this so clearly that we are made in God's image and likeness. Therefore we equally endow with rational souls. We have the same nature, the same origin, redeemed by the same sacrifice of Jesus Christ. All participated, invited to participate in the same divine beatitude. All destined for heaven. Therefore all enjoy an equal dignity. There is no room in the Catholic Church for any kind of racism or sexism or any kind of thing like that. We are equal, equal in dignity. And therefore there's rights that come out of this here's the church once again in Gaudium et spes. Every form of social or cultural discrimination in fundamental personal rights on the ground of sex, race, color, social conditions, language or religion must be curbed and eradicated as incompatible with God's design. Any immutable characteristic. Right, any immutable characteristic. And if there's any unjust discrimination about that, that must be eradicated. That's not compatible with, with the gospel, with God's design. And yet at the same time, we recognize that we're different. We're equal, but not the same. And I know the Plessy versus Ferguson separately, equal was a not. That was not accurate, and that's not a good court case. But we do recognize that this is how reality is. This is what is true about humanity. This is what's true about all of us, is that we are equal in dignity. And yet we are not the same. There are differences. And on coming into the world, this is 1936, man is not equipped with everything he needs for developing his bodily and spiritual life. He needs others. And again, I mean, think about this. A baby, just as simple, straightforward, a baby needs others. But also at any stage in life, we need others because there are differences tied to age, whether that be early age or old age. There's differences tied to physical abilities, intellectual and moral aptitudes. I can't fix my car when it breaks down, so I need others, right? And I can't give myself an appendectomy. We need others. And the recognition that talents have not been distributed equally. Some people are smarter than others. Some people are stronger than others. Some people are more competent. Some people are kinder than others. There is an equality in dignity, but there is not a sameness. Those differences belong to God's plan. Why? That's a good question. Why? Well, one reason maybe is those differences encourage and often oblige each one of us to be generous, to be kind, to share what we have. Then maybe those differences mean that, okay, we get to take care of each other. Think about again, when it comes back to children. There are so many times I've talked to parents who have said that, yeah, it's when I finally had children and I realize I can't just choose whether to love them or not. I have to love them. I have to choose to love them always or else they're not taken care of. And that has expanded their hearts. That's actually made them into better people. Think about if you just lived a selfish life where you didn't care about anyone around you. I didn't see the needs of the people around me. Therefore, I didn't have to be generous, I didn't have to be kind. I didn't have to share my goods. At the same time, and this is the last point, 1938 says there also exist sinful inequalities that affect millions of men and women. Those are an open contradiction of the gospel. So because of the dignity of people and because we're not all the same, because there are differences in socioeconomic status and inabilities. And that means that we have to. We have to strive for fairer and more humane conditions. That when there's excessive economic and social disparity between individuals and peoples, that that's a source of scandal. And it mitigates against justice and human dignity as well as social and international peace. There's something. We get to fight against it, but we get to fight against it with each other. And we get to fight against it with the grace that comes from God. So tomorrow we're going to talk about human solidarity. And there's that need. That's where we conclude this little article. And then we'll go on to the next day. Super, super good. God's law and God's salvation of law and grace. So beautiful. But tomorrow we have our last paragraphs as well as some nuggets talking about human solidarity. That we just. We need each other. We need friendship, we need social charity, and we need to take care of each other like brothers and sisters. So let's start by praying for each other. Let's pray for each other like brothers and sisters. I am praying for you. Please pray for me. My name is Father Mike. I cannot wait to see you tomorrow. God bless.