On Labor Day, a call to lift up the Dignity of Work and the Rights of Workers

Volunteer with intelectual disability working at Bakery WorkshopIn his 2018 Labor Day statement, Bishop Frank J. Dewane of Venice, Florida, chairman of the U.S. bishops’ Committee on Domestic Justice and Human Development, calls for all persons to work together for just wages, which are necessary for families to flourish. A just wage is one that “not only provides for workers’ financial well-being, but fosters their social, cultural, and spiritual dimensions as individuals and members of society.”

We heard this call echoed in the readings this past Sunday. In the first reading from the book of Deuteronomy, the Israelites are reminded of the justice within God’s law, which included several parameters on work and economic justice (5:13-15, 14:28-29), and their duty to keep the demands of that law (4:1-2,6-8). In the second reading from the letter of James, we heard the call to “Be doers of the word and hearers only” (1:22), something Mark’s Gospel points out can be challenging to do in light of temptations towards greed, deceit, theft, and other evils (7:20-22).

As we reflect on the vision of Catholic teaching, and in the just laws of the book of
Deuteronomy about the treatment of the poor and workers, or James’ warning
not to simply hear the words of God without action, or Mark’s warnings against greed, we might ask ourselves: How can we help make God’s vision of justice a reality? How can we, in our families, institutions, and as a society, better respect the dignity and rights of workers and the well-being of their families?

As Bishop Dewane remarks in his 2018 Labor Day Statement, “First, we are called to live justly in our own lives whether as business owners or workers.  Secondly, we are called to stand in solidarity with our poor and vulnerable brothers and sisters.  Lastly, we should all work to reform and build a more just society, one which promotes human life and dignity and the common good of all.”

Watch this video resource for more on how Catholic Social Teaching invites us to uphold the dignity of work and rights of workers not only in regards to just wages but also to allow for the full flourishing of all people.

 

Going Deeper

Looking for more information on what Catholic teaching says about the dignity of work and rights of workers? Use this primer on Catholic Social Teaching on Labor or these quotes from Pope Francis on Labor and Employment to learn more.

On “Pacem in Terris” Anniversary, Riding the Wave of Peacemaking and Human Rights

Eli McCarthy, Director of Justice and Peace for the Conference of Major Superiors of Men

This April marks the 55th Anniversary of Pacem in Terris (1963), which was a remarkable encyclical and breakthrough in Catholic Social Teaching. Like Pope Francis today, Pope John XXIII was drawing the Catholic Church to a more pastoral approach. He was also expressing a key development: a deeper sense of our sacred, human dignity that legitimates a broader set of human rights. This shift to human rights corresponded with more appeals to Christian virtue, which set the stage for Vatican II’s call of all people to holiness. These important shifts were in part enabled by the Pope’s focus on peace. We are still living in the transformative wake of these shifts.

What insight does this encyclical offer us today? One significant element is the call to better ensure social and economic rights, such as a just wage, the right to form unions, racial justice, and pay equity between women and men. Pope John XXIII called “these rights and duties universal, inviolable, and inalienable” (no. 9). Thus, we should ensure that workers in our dioceses and our communities are getting a just/living wage in accord with the local cost of living. We can calculate the living wage for any county in the U.S. here. As we work to ensure these wages in policy, we can also encourage higher paid workers to express solidarity by sharing some of their income with lower paid workers to help them get closer to and achieve a living wage.

A second significant and interconnected element is the call to peace and away from armed force or violence. Pope John was very clear about this issue as he read the signs of the times. Disagreements, he wrote, “must be settled in a truly human way, not by armed force nor deceit or trickery” (no. 93). Further, he noted that “violence has always achieved only destruction, not construction; the kindling of passions, not their pacification; the accumulation of hate and ruin, not the reconciliation of the contending parties. And it has reduced us to the difficult task of rebuilding, after sad experience, on the ruins of discord” (no. 162). Thus, “justice, reason, and consideration for human dignity and life urgently demands that the arms race cease” (no. 112) because “peace depends not in equality of arms but in mutual trust alone” (no. 113). Therefore, he proclaims that “it is contrary to reason to hold that war is now a suitable way to restore rights” (no. 127). Today, Pope Francis has picked up these insights with his World Day of Peace Message in 2017, “Nonviolence: A Style of Politics” which called us to “embrace Jesus’ teaching of nonviolence,” and “become nonviolent people,” along with his more recent call to integral disarmament.

Some practical ways we can live out these insights include the following. We can equip our diocese, schools, families, and broader community in the habits and skills of active nonviolence so that we are better prepared for engaging conflict constructively. These might include training in nonviolent communication, active bystander intervention, unarmed civilian protection, restorative justice circles, nonviolent direct action, community organizing, etc. We can also educate these groups better in Gospel nonviolence, as St. Camillus parish in Silver Spring, MD is doing.

Another practical way to live out these insights is in the sphere of advocacy to change social structures. This can include direct advocacy and voting for candidates that will increase funding for peacebuilding (ex. Complex Crisis Fund) and restorative justice processes, as well as decrease our enormous Pentagon spending and end war. We can also advocate for police departments to require substantial, ongoing de-escalation training and to pilot some unarmed police units as they already have as the vast majority of police in Britain, Norway, Scotland, New Zealand, Ireland, Iceland, and 12 of 16 Pacific Island nations.

I hope we will sense Jesus’ heart calling us to participate in some of these and other creative ways. Peace be with you!

Eli McCarthy is the Director of Justice and Peace for CMSM and a professor at Georgetown University in Justice and Peace Studies.

How One Worker-Owned Cooperative Offered Hope and Economic Development

When the big industry in a region closes its doors, or moves out of state or out of the country, there is justified anger, grief, and hand-wringing. Workers who depended on the jobs, checks, and benefits may have few employment alternatives.

Unemployment benefits can’t make up the lost income. The economy sags. The human toll follows.

But Opportunity Threads, a group that receives funding from the Catholic bishops through the Catholic Campaign for Human Development (CCHD), offers a story of hope amid such adversity.

For much of the last century the economy of western North Carolina has depended on furniture and textile industries. But when these industries closed operations in the area, local people stepped in to develop an alternative model of economic development.

Opportunity Threads is a “cut-and-sew” cooperative that employs 23 full-time workers, who in turn support at least 100 family members. Molly Hemstreet, now the general manager of Opportunity Threads, grew up in the area and taught English as a Second Language to recent immigrants. She and several community members pals identified a growing consumer interest in local, sustainable goods that support the “triple bottom line” of social, economic, and environmental benefits to a community.

Working with one used sewing machine after hours in a borrowed room, they helped start a local renaissance in micro-manufacturing. Together they turned the excess inventory of irregular socks from a local small producer into winsome stuffed animals, and introduced “up-cycling” to the area.

With grant assistance from the Catholic Campaign for Human Development (CCHD), the U.S. Catholic bishops’ domestic, anti-poverty program, Opportunity Threads was soon established as a worker-owned business that draws on skilled un- and underemployed people in the community of Burke County, North Carolina, to create sustainable livelihoods and put a new face on textile production in the rural South.

Molly supports worker ownership because it gives people responsibility and a voice in the company and promotes dignity and respect. The long route to worker-owner may take a worker up to 18 months, but the painstaking training and vetting pays off by creating a group that works together as a balanced team. As further proof, Opportunity Threads has yet to lose an owner or “pre-member” to a vote of the worker-owners.

But that’s not all. Opportunity Threads has actively helped other suppliers and producers work together and share jobs. Molly calls it “co-opetition.” The work has developed into the Carolina Textile District, which aggregates work, screens producers, and determines who’s best for a job. Molly said the pie of the textile industry is large enough for everyone to have a piece without competing and being at each other’s throats.

In fact, so many other groups have asked Opportunity Threads how to establish a successful worker-owned model that Molly and others formed The Industrial Commons, which also got a grant from CCHD. The Industrial Commons now helps small- to mid-sized industrial firms and networks create economic opportunity for low-income workers, improve livelihoods, develop democratic workplaces, and root ownership in communities to create sustainable change.

From where I sit, that looks like a tremendously positive alternative to handwringing and despair.

Beth Griffin is a free-lance journalist with an abiding interest in social justice.

 Going Deeper

In most dioceses in the U.S., Nov. 18-19, 2017, was the national collection to support the Catholic Campaign for Human Development (CCHD), the domestic anti-poverty program of the U.S. Catholic bishops. Nov. 19 was also the first World Day of the Poor.  Use this Poverty Map to find out about work in your part of the country that is supported by the bishops through CCHD.

Five Things You Need to Know about Poverty in America

Connor Bannon, intern for the Catholic Campaign/USCCB

If Pope Francis has taught us anything during these last four years (and I would submit that he has taught us quite a few things), it is that “poverty in the world is a scandal.”  It is a cry “in a world where there is so much wealth, so many resources to feed everyone.”  It is especially a scandal in a nation like the United States, which, despite possessing more than enough money to end material poverty, consistently exhibits one of the highest rates of poverty in the “developed” world.

Recently released to little fanfare, the U.S. Census Bureau’s 2016 report on Income and Poverty in the United States reveals that 40.6 million, or 12.7 percent, of Americans live in poverty.

After spending several days pouring over this report and its close relative, The Supplemental Poverty Measure, I’d like to share five things that you should know about poverty in the United States.

1. Family matters.

Family Matters is not just an iconic television show.  It is also an important fact about poverty in America.  The Census report reveals that 13.1 percent of families with a single male householder and 26.6 percent of families with a single female householder live in poverty, whereas only 5.1 percent of married households live in poverty.

At the same time, nearly one in five children are living in poverty. That’s 13.3 million kids. Although children only make up 23% of the U.S. population, they disproportionally represent 33% of people living in poverty.

 2. Education matters.

Education Matters is not an iconic television show.  Nevertheless, it is an important fact about poverty in America.  This year’s Census data shows that formally educated Americans are much less likely to live in poverty than Americans without formal education.  More precisely, the U.S. Census Bureau reports that, whereas 4.5 percent of people with a Bachelor’s degree or higher lived in poverty, 9.4 percent of people with only some college lived in poverty, 13.3 percent of people with only a high school diploma lived in poverty, and 24.8 percent of people without a high school diploma lived in poverty.

3. Work works, except when it doesn’t.

It has been said many times and in many ways, but the fact remains: the best anti-poverty program is a good job.  The current Census report shows that only 5.8 percent of all workers live in poverty.  That said, it also reveals a dichotomy between full-time, year-round workers (2.2 percent of whom live in poverty) and part-time, year-round workers (14.7 percent of whom live in poverty).  The best anti-poverty program is not just any job.  The best anti-poverty is a good job, which is to say a full time, year-round, job that pays a living wage. Learn more: Demanding a Living Wage

4. The safety net saves.

While it is true that the best anti-poverty program is a good job, it is also true that the social safety net saves many vulnerable men, women, and children from the grips of poverty.  In this regard, the supplemental poverty report reveals that Social Security keeps 26.1 million people, including 1 in 3 seniors, from living in poverty.  Moreover, the reports show that refundable tax credits, food stamps (i.e. SNAP), Supplemental Security Income, and housing subsidies keep a combined 18.2 million people out of poverty.  Learn more: Safeguarding and Strengthening the Social Safety Net

5. Healthcare costs.

The Census Bureau also measures the impact of select household expenses on low-income families and individuals. The Census Bureau found that an astonishing 10.5 million people were made poor because of high healthcare costs and that “medical expenses were the largest contributing cost to increasing the number of individuals in poverty.”  Achieving affordable healthcare, in other words, is not merely a matter of healthcare policy, it is an essential part of any “war on poverty.” Learn More: Making Healthcare Affordable

Learn more! Our interactive map at PovertyUSA.org now has updated statistics for your state to inform your advocacy efforts.  Additionally, the county-level view of our map highlights programs across the country doing this critical work with help from the Catholic Campaign for Human Development.

Connor Bannon an intern for the Catholic Campaign for Human Development at the U.S. Conference of Catholic Bishops and a student at George Washington University in Washington, DC.

Going Deeper!

During Poverty Awareness Month, join the U.S. Bishops, the Catholic Campaign for Human Development, and the Catholic community in the United States in taking up Pope Francis’ challenge to live in solidarity with the poor!  Join us this January, as we reflect daily on the reality of poverty and respond with charity and justice.  Sign up to receive daily reflections in your inbox during Poverty Awareness Month.

Being an Ethical Consumer: A Call for People of All Ages and Backgrounds

Deisy Muñoz Viesca, policy intern for Migration and Refugee Services, USCCB

Living in the United States, I think many of us take for granted the ready accessibility of food resources. Supermarkets across the nation offer a variety of food that is not necessarily produced in this country. For example, the United States imports 80-90% of its seafood. A simple trip to your local supermarket when you are craving tuna or shrimp is likely just a couple of minutes away. But do you ever think about the process or individuals who were involved in getting that food to your kitchen table?

When I first heard about ethical consumerism and product labeling, it was the summer before my first year of college. A friend was talking to me about the importance of fair trade labeling for coffee. She explained how fair trade certification kept companies accountable for just payment to their employees throughout the supply chain. This seemed like a beneficial endeavor to me, and I’ve kept it in mind since. Ethical consumerism came up again at my local parish in Colorado where only fair trade coffee is served. I was shocked to learn that engaging in ethical consumerism is a shared concern for both hippy-college students in Boulder and suburban daily Mass-goers in the suburbs of Denver

Catholic social teaching tells us to respect and support human dignity because we were created in the image and likeness of God. Yet our patterns of consumption can inhibit people living from a dignified life.

Human trafficking has become a global phenomenon that puts women, men, and children at risk. For example, in the seafood industry, tens of thousands of people are exploited due to the isolated nature of work on boats and lack of regulations. These vulnerable conditions can lead to forced labor, sexual servitude, and debt bondage.

All hope is not lost. We can use our power as consumers to help prevent and reduce these atrocities by becoming ethical consumers. The Coalition of Catholic Organizations Against Human Trafficking (CCOAHT) began a campaign last Lent called “Labeling for Lent: An Effort to Prevent Human Trafficking”. This campaign began as an effort to raise awareness about the reality of human trafficking in the seafood industry. A survey was conducted asking consumers if they would like seafood companies to include labeling on their packaged products to eradicate human trafficking and forced labor in their supply chains. More than 2,000 participants supported such a step.

Personally, I’ve struggled with being an ethical consumer because of my budget. I grew up in an immigrant household were the priority was to feed five people, not to buy products of ethical companies. Real barriers can present themselves when trying to be a conscious consumer. But think about it this way: exploited workers don’t have an option. Individuals are stripped of their freedom and dignity thousands of miles away, and, yet, we as American consumers have the capacity to stop this injustice. I’m not asking you to radically change your entire shopping routine because frankly that’s unreasonable. I am simply asking you to keep in mind our Catholic social teaching on the dignity of every human and be mindful of the products you purchase and companies you consequently support.

In the words of our Holy Father for the 2015 World Day of Peace, “Together with the social responsibility of business, there is also the social responsibility of consumers. Every person ought to have the awareness that purchasing is always a moral – and not simply an economic –act.” But this call is not limited to those of the Catholic faith – anyone can be an ethical consumer.

For more information on how to become an ethical consumer and an advocate against human trafficking, please visit:

Deisy Muñoz Viesca is a policy intern for Migration and Refugee Services at USCCB. She is pursuing a degree in Political Science and Ethnic Studies at the University of Colorado – Boulder.


Going Deeper

At WeAreSaltAndLight.org, read about creative ways that faith communities are educating and acting to engage Catholics in supporting ethical trade, including a new fair trade program at a Catholic school, a fair trade coffeehouse and retreat by parish teens, and a Catholic university that helped start a fair trade cooperative.

How Can You Honor Workers? A Perspective from Austin

Our faith teachings call us, Catholics and all people of faith, to care for our neighbor and to work for justice for all. As a long-time organizer, I have worked alongside leaders to address pressures on families and improve their lives through acting on issues. We identify these issues from relational conversations, such as those that members of our communities have with each other. Then together we address them to bring change. With support from the Catholic Campaign for Human Development, Austin Interfaith Sponsoring Committee leaders have organized to create initiatives and marshal resources that have benefited Austin-area children, families, and residents.

Austin Interfaith leaders gather at city hall to call for a living wage (2013)

One area of particular concern is ensuring that more workers have meaningful work, livable wages, and worker protections. We are taught that the dignity of the human person is tied to the dignity of work.  In Laudato Si’ no. 128, Pope Francis writes that “We were created with a vocation to work. … (and) To stop investing in people…is bad business for society.” That’s why Austin Interfaith has led the campaign in Austin to increase the city living wage floor over time to now $13.50/hour for all city workers and workers employed through contractors with the city. In addition, we’ve worked with allies to require worker protections for all construction workers on city contracted projects.

Our perspective, like that of a grandparent, is not simply on the next year or the next election cycle, but on the next generation.  In 1998, the congregations of Austin Interfaith created the Capital IDEA job training and workforce intermediary, which provides a pathway for low-income Austin residents to access new, high-paying opportunities in healthcare, technology, and manufacturing trades – jobs that provide benefits and a career path. Nearly twenty years later, over 1,400 low income adults have started new lives as nurses, sonographers, network administrators, electronic technicians, electricians, and many other careers. In 2016, Capital IDEA participants went from earning an average salary of $10,500 to an average beginning salary of almost $41,000.

An immigrant from Mexico, Elizabeth Soltero cleaned university offices overnight and cared for her young daughter during the day while her husband worked construction. They barely saw each other as a family. For three years, Capital IDEA provided tuition, fees, books, child care, and case management so Elizabeth could attend and graduate from the local community college as a network administrator. Elizabeth Soltero became Capital IDEA’s 1,000th graduate in 2012. With a specialization in information security, she now she manages a computer network for IBM, works during the day, and has bought a new house.

An even more fundamental achievement is the next generation. Through Elizabeth’s example, her daughter is well along a path to become a college graduate herself. An analysis of local school district data found that 70 percent of the children of Capital IDEA graduates go directly to college after high school – 25 percentage points higher than otherwise expected.

Capital IDEA is part of a network of model workforce programs that bring the civic, business, and public sectors together in partnership to expand opportunities for more workers to get training to qualify for jobs that can support them and their families.

As we celebrate Labor Day, we recall the contributions and sacrifices of workers that are critical to all of our lives, and call for all to work together across income levels to bring public policy and resource changes in your communities to increase opportunities of low-wage workers.

Kathleen Davis is Lead Organizer with Austin Interfaith — a broad based, nonpartisan, multi-ethnic, multi-issue organization of congregations and institutions that together develop the leadership to address issues that affect the well-being of low and moderate income families in the Austin area.


Going Deeper

Read the U.S. Catholic bishops’ annual Labor Day statement here, and learn more about Catholic teaching on the dignity of work and the rights of workers here.

 

Disrupting a Culture of Resentment, Rebuilding a Culture of Encounter

In February, nine Latino, African-American, and Caucasian leaders from the Archdiocese of Cincinnati flew to Modesto, California, for the U.S. World Meeting of Popular Movements (WMPM). Organized by the Vatican, the Catholic Campaign for Human Development/USCCB, and PICO National Network, the gathering of 700 grassroots leaders from across the country focused on the issues of racism, migration, housing, jobs, and environmental justice.

For the immigrant victim of wage theft, the community leader fighting against foreclosures in his neighborhood, and the African-American woman tackling racial injustice, the issues of the gathering were all ones that directly impacted our delegation’s members. The WMPM injected all of us with new energy and hope, as participants shared each other’s stories, affirmed each other’s struggles for life and dignity, and celebrated our oneness in the Body of Christ.

But the real outcome of the WMPM for our delegation still hinges upon what we can do differently at home in our own archdiocese.

As Pope Francis exclaimed in his message to the WMPM: “It makes me very happy to see you working together towards social justice! How I wish that such constructive energy would spread to all dioceses, because it builds bridges between peoples and individuals. These are bridges that can overcome the walls of exclusion, indifference, racism, and intolerance.”

We all arrived at the Modesto gathering with the sense that we are immersed in a culture of resentment.  Whether it’s between pro-life and social justice advocates, immigrants and non-immigrants, Christians and Muslims, or black and white people, forces in our culture are encouraging us to see someone else as an “other.”  Yet, in his rousing address at the WMPM, Bishop Robert McElroy spoke of the urgency for us to “disrupt” and to “rebuild.”

We left this gathering with a call to disrupt such a false, divisive narrative about ourselves.  We committed ourselves in turn to rebuild it with a “culture of encounter.”

Some institution in our society must be bold enough to turn our heads towards the “Jesus in disguise” in each other, especially in the most poor and vulnerable among us. We, as the Church, can strive to rebuild a sense of universality among currently polarized peoples by creating spaces where we recognize our shared struggles for human life and dignity.  With our comprehensive Catholic moral and social teachings, we have the vision that few political, economic, or social entities can offer to such an urgent task.

A day after our return, our leaders shared their excitement for the gathering with our local Archbishop Dennis Schnurr. “You just made my day,” he responded with a smile.  We agreed to begin organizing a gathering of pro-life and social justice parish leaders, immigrants, people released from prison, crisis pregnancy volunteers, those experiencing environmental injustice, and others.  Not only do we want to see greater justice for all these people, but we also aim to disrupt the culture that tries to pit us against each other, especially by boxing us into “conservative” and “liberal” corners.

We aim to rebuild it with a sense that we are all each other’s neighbors; that everyday people, not politicians or other figureheads, are our own solutions. Our task now is to imagine and create such a space of encounter and dialogue.

If there’s one thing the WMPM showed me, it’s how much our nation sorely needs a faith community that trusts that we can overcome our divisions.

 

Tony Stieritz is the Director of the Archdiocese of Cincinnati’s Catholic Social Action Office


Going Deeper

Find out how Catholics in the Archdiocese of Cincinnati are responding to the call to be “disruptors” for Christ—through an annual World Day of Peace mass, work to accompany formerly incarcerated individuals, religious sisters fighting human trafficking, and new programs to care for God’s creation.

¡Si Se Puede!

Cesar Chavez, who co-founded the United Farm Workers union in 1962, is pictured in an undated photo. Chavez, who died in 1993, began grass-roots organizing in the 1950s while working in the fruit and vegetable fields of California and defined the farmworker union movement. (CNS file photo)

 

Si se puede – yes we can! It was the mantra of the United Farmworkers Union (UFW) and the movement that they and its leaders, Cesar Chavez and Dolores Huerta, popularized. It captured an attitude that things, no matter how bad they appeared, could be changed.

At 24 years of age, I joined the United Farmworker’s movement on the staff of their national boycott. I went to work for the UFW as an organizer, not knowing what organizing was, only what some of the outcomes of the organizing had been. One of those outcomes was managing to convince millions of people to forgo eating grapes and lettuce from California. The UFW had organized a national boycott of grapes and lettuce, which brought striking farm laborers from California to tell Americans across the country of the meager wages and horrible working conditions they labored under. They waged their battle non-violently, embracing the tactics and vision of Mohandas Gandhi and Dr. Martin Luther King.

I was impressed by the work of their founder, Cesar Chavez, a diminutive Chicano, born in Arizona to Mexican parents who had lost their small homestead in Arizona to foreclosure and then migrated to California to work as farm workers. Chavez dropped out of school in the 7th grade to work with his family in the fields picking peas and lettuce, cherries and beans, corn and grapes.

What attracted me and thousands of other volunteers and organizers to “the Union” was Chavez. He was a different kind of leader. He was not flashy; he did not wear a suit or drive big cars. He had none of the trappings of power. Instead what was attractive about Chavez was his honesty, his willingness to put others first, his hunger and thirst for justice in a state (California) and a country where agricultural workers had experienced precious little justice.

Chavez became a symbol of Si Se Puede. He showed that change was possible, not with guns and not with riots – both of which were being romanticized in the late 60’s and early 70’s and in some ways glorified by revolutionary movements throughout Latin America and in the streets of Detroit and Oakland and Buenos Aires – but with peaceful determination and organizing.  Chavez exemplified a life committed to non-violence, self-discipline, and service to others.

I recall a march to Modesto, California, in which I participated. At the front of the marchers were several priests beside Chavez and other UFW leaders. Someone was carrying an image of Our Lady of Guadalupe. For me it was a vivid example of religious leaders accompanying their flock, in this case in a just struggle for their rights to decent wages and working conditions and equally important – to be treated with dignity and respect.

Chavez and the UFW melded religious values with democratic values, self- interest with a vision of the common good.  Blending elements of the Civil Rights Movement, labor organizing, and community organizing, Chavez and the unique group of organizers that formed the UFW leadership exemplified a quiet dignity and austerity. Those who went to work for the UFW as organizers were paid “room and board and $5.00 a week.”  For many of the hundreds of organizers who joined the Farmworker Movement at the time, it was an antidote to the growing materialism and consumerism of our culture and a way of channeling their anger at injustice into a positive initiative to improve our nation.

Immigrant agricultural workers remain among the lowest paid and poorest workers in our nation. They are still denied collective bargaining rights under the National Labor Relations Act, and are still confronted with anti-immigrant fear and hatred. Cesar Chavez may be gone but he and the work of the UFW inspired others to organize and fight for their rights and their dignity.  Struggles are now led by leaders such as Baldemar Velasquez of the Farm Labor Organizing Committee in Ohio, Michigan, and North Carolina, and Lucas Benitez of the Coalition of Immokalee Workers in Florida (who the bishops’ honored in 1998 with the prestigious Cardinal  Bernardin New Leadership Award), who is spearheading a national boycott of the Wendy’s fast food chain, seeking a penny a pound increase for tomato pickers. In Vermont, the group Migrant Justice, representing dairy workers, has negotiated an agreement with Ben and Jerry’s for “Milk with Dignity,” and the Workers Center of Central New York is working on legislation to establish collective bargaining rights for farm workers in the state of New York. The brave women and men risk much working for justice for these groups in environments not always supportive of strangers from foreign countries in their communities.

Pope Francis, speaking at the World Meeting of Popular Movements in Vera Cruz, Bolivia, in the spring of 2015 said,

“In conclusion, I would like to repeat: the future of humanity does not lie solely in the hands of great leaders, the great powers and the elites. It is fundamentally in the hands of peoples and in their ability to organize. It is in their hands, which can guide with humility and conviction this process of change.”

I say, “¡Si se puede!”

Randy Keesler is the Area C grant specialist for the Catholic Campaign for Human Development.


Going Deeper

Learn more about the dignity of work and the rights of workers.  See what Catholics are doing in Yakima, New York, St. Paul-Minneapolis, and South Texas to stand with migrants.

Blessed Pope Paul VI’s Call for Peace and Justice Challenges Us More Than Ever on 50th Anniversary of Populorum Progressio

In Washington, DC, Catholic high school students learn practical skills to become nonviolent peacemakers. In Portland, the Archdiocese trains clergy to seek economic justice for workers. Near Miami, a Catholic university supports economic development in Haiti through a fair trade cooperative. And in San Antonio, youth learn about global solidarity and then take action.

Pope Paul VI pictured in undated portrait

Pope Paul VI, Giovanni Battista Montini, is pictured in an undated portrait from the Vatican. (CNS photo)

This month is the 50th anniversary of Blessed Pope Paul VI’s encyclical, Populorum Progressio (On the Development of Peoples). The examples above are only a few of the ways that Catholic faith communities are responding to Paul VI’s call today.

Paul VI spent the first years of his pontificate shepherding the Second Vatican Council to its conclusion, visiting the United States and the Holy Land and, in doing so, brought the Catholic Church into the modern world. He began healing ancient divisions among Christians and challenged the entire world to peace. It shouldn’t be a surprise, then, that his 1967 contribution to the Church’s social tradition, the encyclical Populorum Progressio (On the Development of Peoples) has been called the “Magna Carta on development.”

In it, Paul VI builds on the already rich social teaching of Pope Leo XIII (1878-1903), Pope Pius XI (1922-39), and St. Pope John XXIII (1958-63) and focuses on inequality and underdevelopment. He offers a global vision for economic justice, development and solidarity. This vision is as challenging in 2017 as it was 50 years ago.

Here are a few major themes of enduring relevance:

Ending poverty: a mandate for all.

Paul VI writes: “The hungry nations of the world cry out to the peoples blessed with abundance. And the Church, cut to the quick by this cry, asks each and every man to hear his brother’s plea and answer it lovingly.”

Ending poverty is the responsibility of all of us.

 Economic justice.

We must work towards a world where all people can be “artisans of their destiny” and where “the needy Lazarus can sit down with the rich man at the same banquet table.” The economy must be made to serve the human person (instead of the other way around).  We must address inequality and restore dignity to workers.  And we must remember that the needs and rights of those in poverty take precedence over the rights of individuals to amass great wealth. The Church has a preferential option for the poor.

 “Development is the new name for peace.”

Paul VI’s challenge on poverty leads directly into his appeal for peace. Development is “the new name for peace,” he writes. Development leads to peace, since “peace is not simply the absence of warfare.” And war, which destroys societies and the individuals who inhabit them, and which the pope railed against in his 1965 address to the United Nations, is human development in reverse. Authentic development responds to the needs of the whole person, including both material and spiritual needs. It results instead from fighting poverty and establishing justice. Paul VI would distill this in his theme for World Day of Peace 1972: “If you want peace, work for justice.”

Solidarity.

True development requires a true commitment to solidarity—the idea that we are one human family, each responsible for all.  Without solidarity, there can be no progress toward complete development. Those who are wealthy can also be poor—morally poor—as they live blinded by selfishness. We have to overcome our isolation from others, so that “the glow of brotherly love and the helping hand of God” is reflected in all our relationships and decisions.

Think global, act local.

Inequality is a global issue, and wealthy countries should act to help nations in need through “aid,” relief for poor countries “overwhelmed by debt,” “equitable trade relations,” “hospitable reception” for immigrants, and, for businesses operating in foreign countries, a focus on “social progress” instead of “self-interest.” Sadly, these are all issues still in need of our attention.

 

So enduring was Paul VI’s vision, John Paul II revisited it in Sollicitudo rei Socialis (1987), as did Benedict XVI in Caritas in Veritate (2009). Its themes are also strongly apparent in Pope Francis’ vision of peace rooted in integral human development in Evangelii Gaudium (2013) and Laudato Si’ (2015). Pope Paul and Pope Francis both challenge our current response to poverty and violence. They challenge us with the alternative of a vision that is cohesive and global, Catholic in the truest sense.

Jill Rauh is assistant director of education and outreach of the Department of Justice, Peace and Human Development of the U.S. Conference of Catholic Bishops.


Going Deeper

Visit WeAreSaltAndLight.org for additional examples of Catholic faith communities’ efforts to pray, reach out, learn and act together. You can also see ideas for faith-inspired action.

Sowers of Change, Protagonists for Social Justice, and Bold Leaders of Action

Attendees cheer a statement about justice for immigrants Feb. 16 during a the opening program of the U.S. regional World Meeting of Popular Movements in Modesto, Calif. (CNS photo/Dennis Sadowski)

Midway through the U.S. Regional Meeting of World Popular Movements in Modesto, California, a strong wind came up which almost blew off the metal protections of the roof of the beautiful new gym where we were meeting at Central Catholic High School.

The force and the noise of the wind reflected the force and noise of the gathering of over 700 inter faith delegates of community organizations from around the United States, with some international representation also. The force was a powerful wind of strong voices calling for the popular movements to be sowers of change, protagonists for social justice, and bold leaders of action in bringing down the walls that divide the struggles against the systems that Pope Francis mentioned in his letter of greeting to the gathering.  The Pope wrote about being confronted by “a system that causes enormous suffering to the human family, simultaneously assaulting people’s dignity and our Common Home in order to sustain the invisible tyranny of money that only guarantees the privileges of a few.”

Bishop Stephen E. Blaire of Stockton, Calif., listens to a speaker Feb. 18 at the U.S. Regional World Meeting of Popular Movements in Modesto, Calif. His diocese hosted the event. (CNS/Dennis Sadowski)

Many voices then spoke from diverse perspectives but shared the urgency of being one people in one fight (one ‘witness’ as Cardinal Peter Turkson called it) “to rebuild society in which every person is seen as fully human, has a full voice in the decisions that shape their lives, and is able to thrive and reach their human potential.”  The noise was that of great enthusiasm for “disrupting oppression and dehumanization” as Bishop Robert McElroy, Archbishop Jose Gomez, and others spoke about and “rebuilding” systems that promote and protect justice in ownership of land, for working people, in housing, for immigrants, and in ending racism. One might wonder why the meeting was held in Modesto, California, and not some large city easily reachable by modern modes of transportation. The answer simply is that the planners felt that the great Central Valley in California provided a location that reflected the challenges being faced all over the country.

The Central Valley is one of the richest agricultural areas in the world but struggles with issues of water, clean air, higher unemployment, lower wages, thousands of annual migrant farm workers, large percentages of immigrant peoples, human trafficking, homelessness, and a host of other social issues including violent gangs, hunger, school drop outs, etc.   But at the same time there are so many who live in the Central Valley who want to make life better for all who live and work there. The Regional Meeting received a warm welcome and recognition by those who knew about its purpose. What made this meeting different from other church or community gatherings?

Cardinal Peter Turkson, prefect of the Vatican’s Dicastery for Promoting Integral Human Development, poses for a photo Feb. 16 with Lira DeMoraes, a volunteer with the Merrimack Valley Project in Massachussetts at the start of the U.S. regional World Meeting of Popular Movements in Modesto, Calif.

It was the first time in the United States that community organizers from across the land were invited by the Church to come together so that the Church might hear from the people experiencing exclusion, dehumanization, and the pain of poverty.  Pope Francis had previously convened three World Meetings of Popular Movements. He spoke at all three about overcoming the globalization of indifference by “placing the economy at the service of peoples; working for peace and justice; and defending Mother Earth.” To this regional gathering in the United States the Pope sent a written greeting wishing that the “constructive energy” of this meeting “would spread to all dioceses, because it builds bridges between peoples and individuals…that can overcome the walls of exclusion, indifference, racism, and intolerance.” The Holy Father acknowledged with gratitude the sponsors of this gathering: The Catholic Campaign for Human Development; the host bishops from the three dioceses in the Central Valley; and Cardinal Peter Turkson, who leads the new Dicastery for Promoting Integral Human Development, and expressed his support of the popular movements.  What was different was that Catholic dioceses hosted and the Catholic Campaign for Human Development of USCCB sponsored the meeting, which was organized and run by the popular movements under the leadership of the PICO (People Improving Communities through Organizing) National Network and other organizing networks. Pope Francis highlighted PICO’s work for promoting this meeting.

Although representatives of the Churches did speak and were well received, the Church leaders, including over 20 Catholic bishops, were there to listen and to accompany participants in the dialogues.  The message from the delegates at the end of the meeting was addressed to the popular movements and leaders in the United States and globally and to the U.S. Conference of Catholic Bishops and Pope Francis. The message quoted Pope Francis and Catholic bishops extensively but also laid out the challenge, urging “our clergy and faith communities to speak and act boldly in solidarity with our people.” The message quoted Cardinal Tobin in his video address to the gathering that “faith leaders need to walk out in front and show that they are not afraid.” Pope Francis was indeed the inspiration for this gathering. Cardinal Turkson, by his presence and in his words, gave strong witness for the Church’s commitment to the integral development of the human person. Every human person has been created in the image and likeness of God, and full human development gives glory to God.

Stephen E. Blaire is bishop of Stockton, California.


 Going Deeper

The Catholic Campaign for Human Development provides ongoing support for community groups that work to transform their communities. Visit our map to find out where this work is happening where you live—then get involved!