Christian Justice

Celso M. Nierra and Henelida B. Onal

A. Situations of Injustice Today

Injustices exist on the macro and micro levels, interpersonally and within countries. The
whole situation has been considered by the Social Teaching of the Church as scandalous for
the human race.
For the Filipinos, the glaring faces of injustice are found in all aspects of our social
life. They appear in numberless ugly faces. It is acknowledged that the common problem that
Filipinos have is stealing on all levels: from and among individuals, families, business
corporations, private firms and government. Poverty, injustice and exploitation of both people
and natural resources, and the violations of human rights are widespread. This is compounded
by exaggerated individualism and practical materialism among the rich. It is shameful to
accept that the Philippines as the only nation in Asia, where the majority are Christians is
characterized by poverty, violence, graft and corruption, injustice, and the disregard for basic
human values which compose the bedrock of every humane society.
B. The Concept of Justice
Today, people are becoming more convinced that justice is needed for them to live in
freedom, peace and security. For Christians, one of the most pressing Christian social
challenge is to work for true justice and peace. However, to authentically work for justice,
Christians must have the correct understanding of what justice really is. The correct praxis of
justice prerequires a correct doctrine of justice. Otherwise, it may be reduced to simply
superficial activism. Our concept of justice must always be based on the right and authentic
sources such as the message of revelation and its dynamic theological developments.
1. Justice from the Scripture
a.
Old Testament
Generally, justice in the Old Testament is the attitude or virtue that makes one
conform to the moral norm. The basic norm is found in the Covenant. For the Israelites,
justice is firstly a divine justice. “I am Yahweh, I rule with kindness, justice and integrity on
earth.”; God is just because he is faithful to the Covenant. [The God of the Covenant is a God
of justice, the liberator of the oppressed and defender of the poor, and he demands from his
people faith to him and justice to neighbors.]
In Job and the Sapiential books justice applies to interpersonal relations. Faithfulness
to God is also human justice actuated in social relationships. There can be no fidelity to God
without justice towards men; in fac, without the practice of justice, there can be no true
worship.
The three codes: Code of Covenant (Ex. 22.21-28); Deuteronomic Code (Deut 15.1-
11); and Code of Holiness (Lev 19.1-18) stress repeatedly what God’s justice demands
namely, social justice: 1) concern for the poor; 2) protection of widows and orphans, i.e., the
defenseless; 3) protection of the stranger, i.e., immigrants and refugees; 4) respect for wage-
earners; 5) attending to the condition of servants and slaves; 6) prohibition of lending at
higher interests; 7) avoiding giving bribes to judges and other officials. The just individual
 Christian Justice 2

then, is the one who loves God with all his heart, with all his soul and with all his strength
and his neighbor as himself (Catholic Encyclopedia on biblical justice).
b. New Testament
Christ’s teaching about justice is very different from the legalistic, exterior conformity of
the Pharisees. The emphasis is on an inner rectitude in relation to God. Jesus teaching about
justice is not the legalistic and limited understanding of “giving to each person what is his
but giving to him what is also yours.” Jesus’ justice is compassionate justice while that of the
Scribes and Pharisees is a loveless justice.
[In his proclamation of the Kingdom of God love and justice cannot be separated. The
spirit of love demands justice, the recognition of dignity and rights of one’s neighbor. Love
transforms justice from within. God loves us and wants us to love others as he loves them.
From this love we are called to give others their full due in the community.]
2. Justice in the Church’s Tradition
Classical Catholic teaching describes justice as the habit whereby a person renders to
each one, with a constant and perpetual will, his due or right. Justice forbids taking from
another what is his. It is the firm will to give each person or social groups what belongs to
him or her. It puts order in interpreting relationships and social activities.
Divisions of Justice. Justice has several divisions as applied to the various levels of
relations among men. First, the relations among individual persons or groups within society;
second, the relations between society with society itself. St. Thomas’ division of justice
includes:
a. Commutative Justice.
This justice applies to the relationship between individuals. It commands that the
exchange of goods and services take place according to strict equality. It operates in
commercial exchange (like buying and selling), and just regulations of process, just
compensation of works and contracts. Instances of violations of this kind of justice are selling
goods at prices higher than the actual worth, low wages, hoarding, or simply taking
advantage of the ignorance of the buyer, usury and any exploitation of someone’s needs.
b. Distributive Justice.
This refers to the obligations of the community to the individuals. It demands that those in
authority see to it there is equitable distribution of the benefits and burdens of community
life. Rerum Novarum states that this is the first and foremost of all duties of rulers; namely, to
protect equitably each and every citizen and keep distributive justice inviolate.
In order that the distribution to individuals and groups is just, the portions given to each
one should represent a fair share. A fair share is not necessarily an equal share. What is fair
can only be established if the distribution takes into account the relative importance of the
persons concerned. Distributive justice considers one’s qualifications, resources and
contribution to the common good. The share is to be determined accordingly. Therefore,
distribution is to be done through merit; subsidies and grants are handed over to the deserving
without personal considerations, or loans are given more for reasons of need: the poor are
not to be saddled by more taxation while the wealthy are left enjoying their riches
unmolested.
 Christian Justice 3

c. Contributive or Legal Justice.

This is concerned with the general good of the community and obliges the members of a
community to comply with the demands of the common good. Citizens within the state are
obliged to pay their equitable share of taxes, to comply with social obligations and even to
render military services. It also obliges authorities to formulate and promulgate appropriate
laws for the resolution of any social situation which involves an injustice.
d. Social Justice.
This requires the authorities to look into the real situation of different groups of people in
the society and give them their due as members of a human community. Social justice always
work hand in hand with the other divisions of justice for them to be applied more effectively.
It is necessary for the state authority and people to compel those in the position to implement
the law without manipulation and circumvention.
Another basic principle in social justice is the “equitable distribution of the forces that
mold public opinion.” Very crucial here is the “monopoly of power” by a social class which
is used for the preservation and furtherance of its interests. The common good cannot be
achieved when only the rich and the powerful enjoy the power of public opinion.
Social justice serves as the vigor of the other kinds of justice. It checks the inherent flaws
and “ambiguities” of literal adherence to the classical types of justice. Fr. Intengan notes
some of the ambiguities: First, there is a tendency to understand justice as more of a
subjective virtue leading to the possibility of neglecting the objective or external aspect of
justice. Second, the traditional concept considers the law as its object and situates itself
within the established order, hence, losing the possibility of doing a “critique” about the
given structure. Third, although it introduces a strict justice, it tends to orient such strictness
toward the “acceptable” or “passable” minimum, thus, encouraging minimalism and legalism.
Fourth, the over-emphasis of the correct interpersonal relations may lead to a neglect of the
moral rectification of social structures. Today, to desire and to work for true justice
necessitates a questioning of the established order. Oftentimes, the legal becomes almost
identified with the unjust structures.
Justice to be true and authentic must never be manipulated by established order to serve
its own interest. A necessity in working for justice is to correct the ethical deformities that
serve as the foundation of the established order. If justice means “to give each one his/her
due” this due should not be interpreted according to the standards of the established order but
from the ethical requirements of just social relations. Justice, understood this way, becomes a
dynamic and change-inducing value rather than being static and fixed where “just is what is
right and right what is legal.” Equality before the law can be an alibi for injustice and
continued exploitation if and when outside of the legal rules, there is no feeling of respect for
and service to others. Centisimus Annus states emphatically that “justice will never be fully
attained unless people see in the poor person, who is asking for help in order to survive, not
an annoyance or a burden, but an opportunity for showing kindness and a chance for greater
enrichment.” (CA 58)
Commenting on the definition of justice by J.B. McGinnis (Bead and Justice, 1992), Fr.
Gomez quotes the following components of justice. (1) Sufficient life-goods such as food,
shelter, clothing, health care, skill development and work. They constitute the human
 Christian Justice 4

person’s economic rights. Their ethical basis is the principle of stewardship; (2) Dignity of
the human person that entails the recognition of the unique worth of every human being and
groups of people. This unique worth constitutes the cultural rights. The ethical basis is the
creation of the human person in the image and likeness of God; (3) Participation. This is the
power of each person and people to shape their own destinies. It constitutes the person’s
political rights, in particular free speech and free assembly. The ethical basis of this is Jesus’
call to every person to contribute to the building of his Kingdom on earth; (4) Solidarity: This
corresponds to the duty of each person and people to promote human rights with and for
others. Human beings are created to the image of God who is a Trinity of Persons
(community).
C. The Relationship of Justice and Charity/Love
Intimately tied up with the demand of justice is the Christian command of love. Christian
love of neighbor and justice are inseparable. Love implies an absolute demand of justice: that
is, recognition of the dignity and rights of one’s neighbor. There should be no gap between
love of neighbor and desire for justice. While the demand of justice is implied in love, still
justice attains its inner fullness only in love. For in justice, the other person can remain
‘another’, an alien. But in love the other is a friend, even a brother and a sister. (PCP II, 305;
CFC 952).
Love here does not refer to the pious, self-centered individualistic charity of the rich who
give out their super-abundance nor is it the “romantic and sentimental love” – the love of
giving alms as an excuse not to give what is due in justice. This is like treating a wound
externally by applying first aid while the infection inside remains. (St. Catherine of Sienna)
Charity cannot take the place of justice unfairly withheld. It loses its meaning and is bereft of
its concrete content if it is not mediated by justice. On the other hand, justice acquires its
fullness and perfection in charity. Charity interiorizes and radicalizes the demands of justice
giving the Christian believer a new motivation and a new inner power.
Justice taken only as an impartial legal structure to render everyone his/her due usually
works well only if all have equal advantages and opportunities. Something much stronger
than the “letter of the law” is needed to get each one his/her due. Our Catholic Catechism
says it clearly that justice can lead to its own destruction if that deeper power which is love is
not allowed to shape human life in its various dimensions. (CFC 951) Laws are necessary but
it is not sufficient for setting up the true relationship of justice and equality.
D. Christian Responsibility Toward Justice
The reality of contradicting realities like too much food, and yet too much hunger and
death’ should be enough to make a Christian aware of his moral duty to society. In the
Philippines, Catholic constitute the majority and therefore hold the primary responsibility in
building a just society. They are expected to do their part in reducing and eliminating grave
injustices that plague the country. Silence and indifference today are considered unchristian
and a sin of omission. This Christian responsibility would necessarily include the
involvement in social programs for justice and the promotion of peace in all levels. Always, it
should never resort to violent means and the abuse of the individual person’s rights in the
pursuit of the common good.
 Christian Justice 5

Christian responsibility to authentically and effectively work for justice demands three
things: First, awareness of this root causes of injustice: who and what are responsible for
them so that the act of denouncing must also be concrete and real. More often, the three
common causes of injustice are: Super-abundance of a few nations and groups of people
Powerful nations and privileged sectors of the poor countries manipulate the economic and
political situation for their benefit through the control and exploitation of the natural and
human resources The forced poverty is a result of underdevelopment caused by the “super-
development” of the rich and powerful nations described by John Paul II as ‘the external neo-
colonizers’ or ‘new economic dictators.’ The second cause is the indifference and passivity of
the poor nations and peoples. The people themselves are partly to be blamed for their unjust
situation for keeping quiet amidst corruption or mismanagement in government and business
in the name of “neutrality.” Sometimes, such neutrality is only a euphemism for approval of
the status quo that maintains a selfish interest. They are to be blamed for simply accusing
outside forces as responsible for their situation of poverty and injustice rather than looking at
their own indifference. The third cause are the sinful attitudes and deeds that create
oppressive structures While it is true that the disorders that occur in social order are partly
caused by socio-political tensions, it cannot be denied that a deeper level flow from man’s
pride and selfishness which contaminate even the social spheres. (GS 25) To be credible in
denouncing injustice one has to begin by looking at one’s existence of unjust social structures
or not. A Christian, before he denounces others, must humbly check his responsibility and see
how guilty he/she is in the perpetration of injustices in the community.
The second demand is the condemnation of injustice. The denunciation of injustice goes
even to the extent of denouncing social organizations and groups of persons responsible for
the injustice. Nevertheless, denunciation must not be cone for the sake of denunciation. One
must first discern the issues involved, be aware of the situation and seek the truth. Authentic
condemnation of injustice demands announcing justice itself… This responsibility is not
optional, accidental nor secondary but a necessity of Christian identity and vocation.
Announcing justice is above all a witnessing of justice. Christians must show basic coherence
between words and lives, between verbal and real denunciation of injustice. Gaudium et Spes
says that the split between the professed faith and daily living deserves to be counted among
the more serious errors of our age and anyone who dares to speak about justice must first be
just in the eyes of others examining his/her own modes of acting, possessions and life-style
(GS 43)
The third demand is conversion. Effective witnessing for justice requires both a personal
and a social change in mentality and in heart. It is not enough to recall principles, state
intentions, point to crying injustices and utter prophetic denunciations. These words lack real
weight unless they are accompanied by action and personal responsibility and inner personal
conversion. Change of mentality is demanded from those persons who live, maintain, survive,
or take advantage of situation and their participation in creating sinful structures. Change of
heart demands a radical and total change of the person. A change in one’s fundamental
options, attitudes and concrete actions so that the heart becomes the source of positive change
and personal renewal is imperative.

A. Review Question
 Christian Justice 6

1.     Explain faith-justice in relation to the mission of the Church.

2.     How is the teaching about justice in the Old Testament similar or different from the
teaching in the New Testament?

3.     What are the ambiguities of literal adherence to the classical types of justice?

4.     What are the different components of social justice?

5.    Explain: “Justice attains its inner fullness only in love.”

6.     What are the demands of Christian responsibility towards justice?

7.     In what way/s can you help eradicate the many faces of injustice today in our
society?