By Fred Kammer, SJ
Jesuits articulated the mission of faith and justice most dramatically in the 1970s, following two major Catholic events. First was the Second Vatican Council and its 1965 declaration that:
The joys and hopes, the griefs and the anxieties of the people of this age, especially those who are poor or in any way afflicted, these too are the joys and hopes, the griefs and the anxieties of the followers of Christ. 
The second was the Synod of Bishops in 1971, which taught that "action for justice [is] a constitutive element of the preaching of the gospel..." 
By Fred Kammer, SJ
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The mission of JSRI reflects the intention of the founders that the Institute would “apply Catholic social teaching to the concrete realities of these regions…” Rooted in the Scriptures and the teaching of the Catholic Church, Catholic Social Teaching represents a developing tradition which includes organic and systematic reflection on social realities, ethical principles, and application of those principles to current circumstances.1 The foundation and primary object are the dignity of the human person with its inalienable rights, which form the nucleus of the truth about the human person.2 It involves a three-fold task imposed upon the Church: announcing the truth about human dignity and rights; denouncing unjust situations in society; and contributing to positive changes in society and real human progress.3
It may be important to note at the outset a significant distinction made by the late Rev. David A. Boileau of the philosophy department of Loyola University New Orleans:
First, Catholic social thought should not be restricted only to what is called Catholic social teaching (“CST”), which comes only from the popes and conferences of bishops. It should include Catholic nonofficial social thinking (“CNOST”). There are many other thinkers, usually neglected, such as von Ketteler, Sturzo, and John A. Ryan. They all frequently acted in the past as precursors, stimulators, and developers of the official teaching.4
To Boileau’s caution, I would add the following: the social and political action of concerned Catholics. While popes, bishops, theologians and others were developing this body of thought, thousands of others were involved in Catholic social thought “on the ground.” By this in the U.S. context, I mean the long history of the Church’s charitable and health ministries, the social workers, the Catholic Worker movement, the parish volunteers, the St. Vincent DePaul Society members, the labor movement, the civil rights movement, and the “labor priests” of the mid-twentieth century represented by men such as Loyola’s own Louis J. Twomey, SJ. Still later came the Catholic Campaign for Human Development with its emphasis on community organizing and economic development, Catholic farmworker movements, Catholic environmentalists, Pax Christi, and others. Their on-the-ground application of Catholic social thought made it real and also in turn influenced the thinkers and theologians and Church leaders.
What is called “modern Catholic Social Teaching” begins with the social encyclical of Pope Leo XIII entitled RERUM NOVARUM in 1891 and stretches to Pope Benedict XVI’s encyclical DEUS CARITAS EST in 2005. A number of encyclicals, synodal, and conciliar documents comprise the highlights of this tradition, along with statements of many of the conferences of bishops across the world, such as THE CHALLENGE OF PEACE (1983) and ECONOMIC JUSTICE FOR ALL (1986) by the U.S. bishops. The most important and authoritative of the documents in this 115-year-old tradition is the Document GAUDIUM ET SPES (THE CHURCH IN THE MODERN WORLD) of the Second Vatican Council in 1965.
The most recent Compendium of the Social Doctrine of the Church by the Pontifical Council for Justice and Peace (2005) attempts to synthesize all of Catholic Social Teaching around four core principles:
Rather than easy answers to difficult problems, the contribution of Catholic social teaching is the development of this body of thought in a “dynamic inductive-deductive process” which utilizes a three-step approach well known to Catholics steeped in the social tradition: see, judge, and act. Use of this framework for all JSRI activities will be part of our way of proceeding.
JSRI uses Catholic Social Thought as a framework for its work, as a lens with which to view the world and to shape our research, education, and advocacy.
1 Guidelines for the Study and Teaching of the Church’s Social Doctrine in the Formation of Priests, Vatican Congregation for Catholic Education, dated December 30, 1988, and released June 27, 1989, No. 6, in Origins, Vol 19, No. 11, August 3, 1989, pp. 169-92.
2 Ibid., No. 4.
4 David A. Boileau, “Some Reflections on the Historical Perspective,” in Catholic Social Teaching: An Historical Perspective, Roger Aubert (Milwaukee: Marquette University Press, 2003), pp 241-282, at. 242.
5 Compendium, op. cit., No. 132, quoting Vatican Council II, Gaudium et Spes, no. 26.
6 Ibid., No. 164, quoting Gaudium et Spes, no. 26.
7 Ibid., Nos. 185-187.
8 Ibid., No. 192.
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