THE SOCIAL MISSION OF THE CHURCH

AND THE COMMITMENT OF THE LAY

FAITHFUL

On this unit, the commitment of the lay faithful to the social mission of the Church is
being justified, articulated and elaborated by citing concrete examples.

I. The Social Mission of the Church

The origin and foundation of the Social Mission of the Church are rooted in the Judeo-
Christian Tradition. Yahweh is a righteous God in the Old Testament so He encourages
His people as well to become just and righteous in order to realize peace or shalom
(over-all harmony) in His Kingdom. In the New Testament, Jesus Christ proclaims that
the Kingdom of God is already at hand and the Beatitudes are the ways to attain its
fullness. The Church continues to struggle for the realization of the Kingdom of God
through ongoing renewal and consistent propagation of the Gospel through words and
deeds.

A. Foundation of the Social Mission of the Church – The purpose of the social
mission of the Church is to maintain right relationship or justice among people with
Yahweh as their God toward a peaceful, orderly, just and humane community.

a. Sedakah, Mishpat, Hesed45 and Dikaiosune (δικαιοσύνη) of the Judeo- Christian

Tradition as Expressions of Justice

Sedakah 46 means right relationship. In the Old Testament this right relationship is
manifested by Yahweh in His relationship with Israel and with all things He has
made, and by Israel, in her response of obedience, reverence and faithfulness to
God. Moreover, the right relationship that God has established demonstrates the
way of justice for human beings in dealing with one another.47 The word sedakah
also corresponds to Yahweh‘s righteousness. Yahweh shows his righteousness
by keeping the covenant and being the very source of righteousness. (Ps. 111: 3,
5, 9). Some terms related to Yahweh‘s sedakah are mercy, compassion and
salvation. It is identical with deliverance and salvation, describing it as associated
to a norm established by God. It refer as well to the ordered relationship with
nature (Ps. 85: 11-12), in God‘s dealings with human

45 For a detailed discussion on sedakah, mishpath and hesed please see Eballo, Arvin D. ―Theological Constants of Justice in the Old
Testament,‖ Philippiniana Sacra, Vol. XLIII, No. 127 (2008): 15-22. 46 Johnson, B. ―sadaq,‖ Theological Dictionary of the Old Testament
(herein-after referred to as TDOT), Vol. XII, 239- 258. Sedeq and sedaqa are often used synonymously. However, while sedeq
evokes the notion of correctness and order, sedaqa emphasizes action and activity rather than condition (TDOT, Vol.
XII, 256-257), ―A History of Disastrous Fires in Philippine Chinatown,‖ Philippine Social Sciences Review 64:2
(2012): 3. 47 Polan, Gregory J. ―Justice,‖ The Collegeville Pastoral Dictionary of Biblical Theology (Collegeville, Minnesota: The Liturgical Press, 1996),
510.
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beings (Neh. 9:33; Ps 40: 11), between David and God (1 K. 3:6),
between the king and the people (Isa. 11:5), and among people generally.

On the other hand, mishpath48 depicts the forensic nature of justice. It is justice based on
the context of the failure of the right relationship. This is where Yahweh refuses
injustice because the right relationship is being violated. It is also a court of law
wherein the accused is punished and the victim is vindicated. Yahweh is a judge
who punishes the wicked one and rewards the righteous one. Thus, He corrects
wrongdoings in order to restore right relationship. The arbiter, the King-God,
secures order in the community by applying the mishpath. It implies deliverance
for those who are just and innocent, but harsh for the wicked and sinful. Yahweh
will interfere in Egypt with powerful acts of judgment. (Ex. 6: 6; 7: 4). Another Hebrew
word related to justice is hesed 49 which is often translated as loving kindness. Other
50

translations are steadfast love, mercy and compassion.51 Hesed is the expression
of loving kindness in the Kingdom of Yahweh. Yahweh‘s hesed is manifested in
His everlasting love for Israel. (Ps. 25: 6, Jer. 31: 3), remaining faithful in spite of
Israel‘s unfaithfulness (Hos. 2), and showing compassion and mercy for her sins
(Isa. 54: 8). Thus, Yahweh is the epitome and example of doing hesed to others.

Jesus‘ invitation to strive first for the Kingdom of God and His righteousness (Mt. 6: 33)
is basically relational. The Greek word dikaiosune can be rendered
righteousness or justice. The metaphor of the Kingdom of God embodies the way
God relates with people and sheds light on the word dikaiosune as the manner
by which God wants to be ―king‖ or as to be the divine will is followed.52

b. The Lord‟s Prayer, the Beatitudes and Jesus‟ Proclamation of the Kingdom of God.

God reigns where the divine will is done. One depiction of this is the Lord‘s Prayer
where we note that Luke‘s version (11: 2-4) merely petitions for the coming of
God‘s Kingdom and for the doing of the divine will. There is a right situation for
humankind and this is the one willed by God. This is the ―just‖ situation and
whatever is done for its realization is doing justice.53

48 Johnson, B. ―mishpath‖ TDOT, Vol. IX, 86-88. 49 For example, ―In Mic. 6:8 mispath and hesed appear in parallel in the statement of what God requires of
mankind.‖ D. Green, art. ―hesed‖ TDOT, Vol. IX (1986), 49. 50 According to TDOT, the most appropriate translation of hesed is goodness, grace or
kindness. D. Green, art. ―hesed,‖ TDOT 9 (1966), 51. See also Elsbernd and Bieringer, When Love is not Enough, 46. 51 Abesamis,
Carlos, A Third Look at Jesus (Claretian Publications, 1999), 147. 52 De Mesa, Jose M. ―Theological Constants of Justice in the New Testament,‖ Philippiniana Sacra, Vol.
XLIII, No. 127 (2008): 23-32. 53 Ibid.

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Jesus‘ initial proclamation of the justice of God ―to bring good news to the poor, to
proclaim release to the captives and recovery of sight to the blind, to let the
 oppressed go free and announce the Lord‘s year of mercy/favor‖ (Lk. 4: 18-19)
resonates the prophet Isaiah‘s announcement of God giving ―justice‖ to His
people (Is. 60: 21; 61: 1-3).54 Jesus‘ proclamation of the Kingdom of God also
entails renewal and righteousness by witnessing the Gospel. As the evangelists
write: ―Jesus came into Galilee, proclaiming the Gospel of God, and saying,
―the time is fulfilled, and the Kingdom of God is at hand; repent, and believe in
the Gospel‖ (Mark 1: 14).

Jesus also describes how to establish a right relationship in the Kingdom of God as He
says in the Gospel, ―Go, sell what you have, and give to the poor...and come
follow me‖ (Mark 10: 21). The Beatitudes of Jesus are also considered as
expressions and ways to realize the right relationship in the Kingdom of God. The
following are the Beatitudes of Jesus Christ according to Matthew 5: 3-10:

Blessed are you POOR, for yours is the kingdom of God.

Blessed are you HUNGRY, you shall be satisfied. Blessed are
you that WEEP, you shall laugh. Blessed are those MOURN,
they shall be comforted. Blessed are the MEEK, they shall
inherit the earth. Blessed are the MERCIFUL, they shall obtain
mercy. Blessed are PURE IN HEART, they shall see God.
Blessed are the PEACEMAKERS, they shall be called children
of God.

The Gospel shows in an abundance of texts that Jesus was not indifferent or
extraneous to the problem of the dignity and rights of the human person, nor to
the needs of the weakest, the neediest, and the victims of injustice. 55 Jesus‘
concern was not limited to the forgiveness of sins: ―At all times He stressed a
real solidarity with the poorest and lowliest (Matthew 11:28-30). He cured the
sick, lepers and blind men, and many more. He fed thousands of hungry people.
He personally took upon Himself the description of the Suffering Messiah as
foretold by Isaiah. a. The Church Continues the Ministry of Jesus Christ

The social mission of the Church is rooted in the ministry and mission of Jesus Christ to
love and serve by promoting and protecting the wellbeing of the human persons.
As such, it can be justified as the Church‘s mission to realize just relationships in
our society. Therefore, just like the mission of Jesus Christ, the mission of the
Church to the society is threefold: Kingly, Priestly and Prophetic. Christ reversed
the concept of kingship when He said, ―I have come not to be served but to
serve. The meaning of Kingly role is one‘s commitment to serve

54 Ibid. 55 The Congregation for the Catholic Education.

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 others through active participation to integral human development. Our
Priestly role refers to our capacity to pray for one another and our ability to
establish a deeper relationship with God through prayer and worship. Our
Prophetic role is doable by proclaiming peace founded on truth, built
according to justice, integrated by charity and practiced in freedom.56

B. The Church and the Questions of „Just Relations‟ among

People

The Church in the Philippines has been known as the forerunner of truth and
justice among the Filipinos regardless of ethnicity, gender and religion. In addition, the
Church in the Philippines has been challenged not to be identified with any political
partisan in order to become a credible herald of peace, justice and truth; and proponent
of unawa (understanding), awa (mercy) and gawa (deeds) among people particularly
the marginalized.

a. Respect versus
Discrimination
After EDSA People Power Revolution of 1986, emerged a series of contradictory
socio-political forces. The decades of political enmity in the Philippines, like
similar coup d'état elsewhere, produced forceful, sometimes bitter, rivalries, e.g.,
Marcos‘ Loyalists vs. Yellow Army, Manilenos vs. provincianos, regionalists vs.
nationalists, Pro-US Military Base vs. Anti-US Military Base, all struggled for
domination of prized democracy. The Church in the Philippines is expected to be
the advocate of impartiality that shuns any form of discrimination, conflict and
political animosity. The Church is also called to promote respect for races,
genders, religions and point of views so that national unity and healing are
attainable.

The Church mandated its ministers (bishops, priests, nuns and religious
functionaries) to shun partisan party politics because this can be a source of
division among believers. Masses and other spiritual activities should not be
used to forward a partisan political agenda.57

Discrimination and neglect are obstacles to the full development of persons and
of society as a whole. Everyone has a role and needs to have the opportunity to
improve themselves so that they can take their place in society and participate
fully in the community they find themselves in. This aspiration can only be
achieved through the recognition of people‘s capacities, potentials, and rights as
well as in ensuring that the structures in the communities and in society as a
whole support this goal. The reality, however, is far from this ideal, and there are
in fact many sectors that stay on the fringes, not only in terms of where they are
physically located, but also in how they have been unable to avail themselves of
 the benefits, resources and opportunities enjoyed by those in more secure and
stable positions in the society.58

56 Bernardo, Henry L. Responding to the Call of Justice and Love (National Book Store, 2001), 35. 57 Pilario, Daniel Franklin E. Faith in Action Catholic Social
Teachings on the Ground (Quezon City: St. Vincent School of Theology, Adamson University, 2017), 87. 58 Ibid, 269.

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b. Duc in Altum (―Put out into the deep‖ Lk. 5:4) – Each Catholic is a
missionary.

He/she is immersed and conscious of the signs of the times making him/her
capable of bringing people closer to the Kingdom of God. Like the apostles of
Jesus Christ, we Catholics are also fishers of men by witnessing our faith.

c. As Agent of Hope and

Transformation

Christ commanded his early followers: ―Go therefore and make disciples of all
nations, baptizing them in the name of the Father and of the Son and of the Holy
Spirit‖ (Matthew 28:19). It is through baptism that members of the Christian
community ―are called to a holiness of life in the world befitting disciples of
Jesus.‖ 59 In fact, ―discipleship is the fundamental vocation in which the Church's
mission and ministry find full meaning.‖ 60 As disciples of Jesus, we are called into
communion with both God and others and are sent in mission to proclaim the
Good News of the Kingdom. As disciples, all members of the Church ―should
everywhere on earth bear witness to Christ and give an answer to everyone who
asks a reason for hope.‖61 Thus, the member of the Church are called to follow
Christ, to grow in holiness and to proclaim the Kingdom of God by words and
deeds. The Synod of Bishops spoke about the relation between the Gospel and
justice: ―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.‖62 Thus the Church ―fulfills her mission of preaching the Gospel‖ when it
―teaches ... the demands of justice.‖63 The very nature of the Church gives rise
to its social tradition.

C. Responding to the Demands of our Contemporary

Communities

a. The Fact of Religious

Pluralism
 The Church recognizes and defends the fundamental dignity of man to be free
from coercion in matters religious.64 But even as the Church respects each
person‘s religious liberty, the position of the Church on religious pluralism is
clear: ―All men are called in freedom to Jesus Christ and to his Church, which
has a divine mission, indeed a mandate, to evangelize the whole world, so that at
the name of Jesus every knee should bend, in heaven and on earth, and every
tongue confess that Jesus Christ is Lord, to the glory of God the Father‖ (Phil
2:10–11). The Lord said: ―Go into all the world and preach the gospel to the
whole of creation‖ (Mark 16:15; cf. Matt 28:19; Luke 24:47). To all peoples, the
Church ―preaches Christ crucified, a stumbling block to Jews and a folly to
Gentiles, but to those who are called, both Jews and Greeks, Christ the power of
God and the wisdom of God‖ (1 Cor. 1:23–24). All men and women are called by
God to faith and baptism in Jesus Christ.

59 Co-Workers in the Vineyard of the Lord (Hereafter cited as CVL), 18. 60 CVL, 19. 61 Lumen
Gentium, 10. 62 Justice in the World (Introduction). 63 CCC, 2419. 64 Dignitatis Humanae, 2.

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b. Truthful
Tolerance

The Declaration on Religious Freedom of Vatican II, Dignitatis Humanae, as we

know, cast all this in a new light. In Article 2 we read: ―This Vatican Synod
declares that the human person has a right to religious freedom. This freedom
means that all men are to be immune from coercion on the part of individuals or
social groups and of any human power, in such wise that in matters religious no
one is to be forced to act in a manner contrary to his own beliefs. Nor is anyone to
be restrained from acting in accordance with his own beliefs, whether privately or
publicly, whether alone or in association with others, within due limits. This Synod
further declares that the right to religious freedom has its foundation in the very
dignity of the human person, as this dignity is known through the revealed word of
God and by reason itself.‖ By this declaration the council guarantees, in effect,
the natural right to teach and practice any fundamentally decent form of religion in
the public forum. We have moved from the right of the public authorities to
repress religious errors, subject to the maintenance of the common good, to the
universal right of individuals to profess any religion whatever subject to ―due
limits,‖ which limits the council later identifies as ―public order.‖

c. Fidelity to Proclaim the Kingdom of

God
The Church, endowed with the gifts of her founder and faithfully observing his precepts
of charity, humility and self-denial, received the mission of proclaiming and establishing
among all peoples the Kingdom of Christ and of God, and she is, on earth, the seed and
the beginning of that Kingdom.‖65 The Church‘s mission is the same as it was yesterday,
today, and tomorrow: to evangelize the whole world. ―It is the duty of the Church,
therefore, in her preaching to proclaim the Cross of Christ as the sign of God‘s universal
love and the source of all grace.‖66