Justice In Religious Believy

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In the Christian conception all individuals have been created in the image and likeness of God, establishing an intrinsic value of each human being that cannot be taken away. This inalienable dignity of men is the same for all, regardless of their social and economic condition, and makes us brothers in Christ. The first Christian communities expressed this brotherhood relationship not only in faith, but also in everyday life. Thus, in the New Testament, it is proposed that “all believers lived together and had everything in common;They sold their possessions and goods and distributed the price among all, according to the need of each one ”. 


There was a common and tangible responsibility for the needs of community members. Mutual responsibility within the same community seems reasonable, but Jesus’ message called a more radical behavior: “And if you don’t greet your brothers, what do you do of particular? Don’t they do that also the Gentiles?’. This generates a turning point, where the Christian character raises a concern for complete humanity, since we are finally all brothers in Christ. In the case of the social doctrine of the Church, the theme of poverty and inequality in the living conditions of the population.

They have been recurring matters throughout history. The above is certainly due to the fact that the emphasis on these problems intrinsically arises from Jesus’ message and the fundamentals of social justice. While it is an interesting discussion, in this text we do not delve into what is considered social -Christian ethics, or social justice in theoretical terms, but the demands and practical demands made by the DSI throughout its history are raised. Starting the social encyclicals, the first Pope who denounced the precarious conditions in which he lived a large part of the population, was Leo XIII through his encyclical rerum novarum, published in 1891. 

In this encyclical letter, the need to respond to the working issue was raised, also denouncing the great economic inequalities that were observed in society. “It joins this that the production and commerce of all things are almost entireslaves". Leo XIII not only presents an existing reality at that time, where many men lived in practically slavery conditions, but also stated that this yoke, similar to that of slaves.

Those who had wealth in their hands imposed it. Thus, the complaint was not only framed in making marginal life conditions of a population group, but also in making the rest of the community aware, that the decisions of a few generated these effects on the life of the proletariat. This concern for unacceptable conditions of vulnerability, described by RERUM Novarum in 1891, is still in force for the Church currently. In the I World Day of the poor, held in November 2017, Francisco affirmed that: Poverty has the face of women, men and children exploited by vile interests.

Trampled by the perverse logic of power and money. What unfair and cruel list is when we consider poverty as a result of social injustice. Moral misery, the greed of a few and generalized indifference. As expressed in that speech, one of the greatest concerns, which persists over the years, is that these inequalities are the result of the greed of a few, and adds to this the responsibility of the population that acts indifferently in frontto the exploitation of thousands of people. It is interesting to analyze the concern for generalized indifference, which the current Pope positions as part of the factors that make poverty arise. 

As the theologian Juan Bautista Metz raises, it is expected that the experience of God, biblically inspired, is a mystique of open eyes that intensifies with the pain of others, and that leads to acting in the face of suffering. Likewise, in the discourse mentioned above, Francisco stated that the background of the plurality present in the Father of ours implies communion, concern and common responsibility. In summary, this indifference by the Christian community, towards the conditions of poverty observed in our society, must be associated with a disconnection with the message of Jesus. 

The Academic of Social Work, Caterine Galaz, states that "the fact of being in front of a" other ", a subject considered legitimate obliges to question their own forms of nomination and daily action against those other subjects.  Implies the recognition of that someone and not the indifference and denial of this ”. The author affirms that this recognition of another being, makes it visible and thus allows the logic of co -responsibility. Galaz argues that this way of approaching another makes the presence of others, mean something in the experience itself and that is avoided in this way, the indifference of coexistence. 

This is precisely what Bautista Metz expresses with the mystique of open eyes, since by making visible another is empathized with his suffering, and this is what mobilizes the action. Therefore, we must aim to establish the logic of co -responsibility to end the generalized indifference to which Pope Francis refers. It can also be considered that the phenomenon of generalized indifference and the inability to link with the pain that poverty entails makes those who live in these conditions violated beyond their material conditions. 

This is because they are marginalized from the collective conscious, and therefore, omitted within the community.  Some consequences of this social scenario are that, in the first place, poverty conditions on members of the community last. Since the problems that are not perceived by decision makers do not have an active search for solutions. And, secondly, those who experience these living conditions are displaced, generating a break of social ties. John Paul II, at the III General Conference of the Latin American Episcopate, said that the DSI is a creative and open tool.


It should be used when injustices wake up and the distance between poor and rich grows painfully. Thus establishing that the DSI seeks to give lights to act in the face of the scenarios of inequality and injustices that arise in our society. In addition, it is proposed that this painful distance, which generates the loss of social cohesion and concern for common well -being, must be fought through action. But it is worth emphasizing that this action, which John Paul II refers, is transferred by the transcendental vision of the human being. This is why Benedict XVI proposes that, although development actions are urgent, they require answers that have concordance with respect for the dignity of each person: 

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