Getting Involved:  Faith & Works

OBJECTIVE:

To learn about our call to action and ways that we can get involved in helping others.

OVERVIEW:

Faith and works are an important part of our Catholic life.  Some faiths argue that we are saved by our faith alone.  The truth is, we are saved by grace (Ephesians 2: 8).  However, Jesus said, “Not every one who says to me ‘Lord, Lord,’ shall enter the kingdom of heaven, but he who does the will of my father who is in heaven” (Matthew 7:21).  In the words of Christ, we hear how important our works are.  Having faith is not only about saying prayers and acknowledging God with our lips, but also with our hands and feet.  Jesus also makes this clear in Matthew 23: 31 – 46.  The measure by which Jesus judged the righteous is not by faith alone – rather, we will be judged on how we cared for others (feeding the hungry, clothing the naked, giving water to the thirsty, give shelter to the homeless, visiting those in prison, visiting the ill and burying the dead).

Due to the amazing love of Jesus, we cannot simply say, “I love you!” and then not act.  Love compels us into action.  This love that we feel calls us to take care of those who need our help.  If we have a relationship with Christ, we are called to be His hands and feet to those in need.  St. Theresa of Avila prayed, “Christ has no hands but yours…”

When we get involved with those in need, we help to build the Kingdom of God here on earth.  Fulfilling our duty to care for the poor and vulnerable helps the love of God to spread.  St. Francis of Assisi said, “Preach the Gopsel at all times; when necessary use words.”  Doing good works also helps to deepen our faith.  We come to rely more upon God and His providence and recognize the need for Him to uphold and sustain us.  Doing good works can also help to prevent us from falling in to sin.  When we help others, we take the focus from ourselves and our needs and desires.

It can be difficult to get a middle school youth interested in helping others.  Middle schoolers are primarily focused on themselves and their own needs.  When approaching “works of mercy,” many are disinterested because their hearts have not yet been shaped to help others.  Charity is a virtue that takes time to develop.  The Catechism affirms this:  “by charity, we love God above all things and our neighbor as ourselves for love of God.  Charity, the form of all the virtues, ‘binds everything together in perfect harmony’ (Colossians 3: 14)” (1844).

As Catholics, we are not trying to work or earn our way in to heaven.  We are simply answering the call of Christ to serve others.  The more we participate in the sacramental life of the Church, the better we can understand the grace that sends us out to serve those in need.

Summary Challenge (Points to Remember):

1. There are many ways that middle schoolers can be involved in the community.
2. Remember it is not someone else’s responsibility to take care of the poor and vulnerable – it is our responsibility – your responsibility.
3. It might be hard to get started serving others, but start by serving in little ways those around you – in your family, your school, etc.
4. We are the hands and feet of Christ.  When we help to serve others, we share God’s love with them and help to spread the Good News of Jesus Christ.  St. Francis of Assisi said, “Preach the Gospel at all times; when necessary, use words.”

James 2: 14 – 17

What good is it, my brothers, if someone says he has faith but does not have works? Can that faith save him?  If a brother or sister has nothing to wear and has no food for the day, and one of you says to them, “Go in peace, keep warm, and eat well,” but you do not give them the necessities of the body, what good is it?  So also faith of itself, if it does not have works, is dead.

War & Peace:  Peace in our lives

OBJECTIVE:

To understand the need for true justice in order to obtain peace both globally and personally.

OVERVIEW:

“If you want peace, work for justice” (Pope Paul VI).  Our God is one of true justice and mercy.  We are called to protect and defend human life and the freedoms that are given to us by our heavenly Father.  However, in our world, there are great injustices that cause civil unrest and global confrontations.  The Catholic Church speaks boldly about the need to seek justice to avoid conflicts that threaten life.  War has far-reaching consequences that affect all of humanity:  the killing of innocent civillians, destruction of natural resources and the rise of hatred between the parties involved.  The following points help shape the Church’s teaching regarding our attidtude about war.  They were published in a letter by the United States Conference of Catholic Bishops (USCCB):

1. Catholic teaching begins in every case with a presumption against war and for peaceful settlement of disputes.  In exceptional cases, determined by the moral principles of the just-war tradition, some uses of force are permitted.
2. Every nation has a right and duty to defend itself against unjust aggression.
3. Offensive war of any kind is not morally justifiable.
4. It is never permitted to direct nuclear or conventional weapons to “the indiscriminate destruction of who cities or vast areas with their populations…” (Pastoral Constitution #80).  The intentional killing of innocent civilians or non-combatants is always wrong.
5. Even defensive response to unjust attack can cause destruction which violates the principle of proportionality, going far beyond the limits of legitmate defense.  This judgment is particularly important when assessing planned use of nuclear weapons.  No defensive strategy, nuclear or conventional, which exceeds the limits of proportionality, is morally permissible.

As Catholics, we are called to seek peace.  So what is peace?  The Catechism says that “Peace is not merely the absence of war…peace is ‘the tranquility of order’” (2304).  Pope John Paul II said, “Peace is not just the absence of war.  It involves collaboration and binding agreements.”  Peace is a gift from God, but also a human work.  Peace can be understood in the following ways:

• If we are in right relationship with God, peace comes as a gift from Him.
• Freedom from fear and injustice grants us personal peace.
• Peace is the restoration of ‘right order’ within all of creation.

Peace is a gift from God, but also a human work.  Peace must be built upon justice, respect, freedom and love.  How do we experience peace in our lives?  First, peace requires a relationship with Jesus – the Prince of Peace.  After the darkest moment in human history, the crucifixion of our Lord, Jesus rose from the dead and appeared to his disciples.  His first words to them were, “Peace be with you” (Luke 24: 36).  Jesus has conquered sin and death and offers a peace “which passes all understanding” (Philippians 4:7).  Secondly, the protection of human life and freedom must be present to experience peace.  When the dignity of those around us (our families, friends, neighbors, etc) is respected, peace can be achieved.  The Cahtolic Church says that we encounter unrest when we have brothers and sisters who are suffering.  We are called to work for justice:  “Justice consists in the firm and constant will to give God and neighbor their due” (CCC 1836).  In Galatians 5, St. Paul writes about the fruits of the Spirit.  When we work to defend the dignity and life of all people, we begin to experience, “love, joy, peace, patience, kindness, goodness, faithfulness, gentleness and self-control” (22-23).  Peace is the fruit of justice.

Summary Challenge (Points to Remember):

1. Wars and conflicts begin when people do not respect the dignity, rights and freedoms of other people.
2. John Paul II said it best:  “Peace is not just the absence of war.  It involves mutual respect and confidence between people and nations.”
3. When we act justly, and stand to help those in need, we can experience the fruits of the Spirit – namely, peace.  This is an outward peace.
4. God calls us into a relationship with Him.  Through the Sacraments, we experience His grace and are able to have peace.  This is an inward peace.

Philippians 4: 4-9

Rejoice in the Lord always. I shall say it again: rejoice! Your kindness should be known to all. The Lord is near.  Have no anxiety at all, but in everything, by prayer and petition, with thanksgiving, make your requests known to God.  Then the peace of God that surpasses all understanding will guard your hearts and minds in Christ Jesus. Finally, brothers, whatever is true, whatever is honorable, whatever is just, whatever is pure, whatever is lovely, whatever is gracious, if there is any excellence and if there is anything worthy of praise, think about these things. Keep on doing what you have learned and received and heard and seen in me. Then the God of peace will be with you.

The Vulnerable and Poor:  Preferential Treatment

OBJECTIVE:

To examine the Catholic social teaching about our preferential option for the poor and vulnerable

OVERVIEW:

This may be one of the toughest sessions of the semester.  Most of us realize that we are supposed to be charitable and to help those in need.  This Catholic social teaching, however, calls us to put the needs of the poor and most vulnerable members of society first.  John Paul II wrote:  “By virtue of her own evangelical duty, the Church feels called to take her stand beside the poor, to discern the justice of their requests and to help satisfy them” (On Social Concerns).  The Church calls on all of us to embrace this preferential option for the poor and vulnerable, to embody it in our lives and to work to have it shape public policies and priorities.  A basic moral test for any community is how the poor and vulnerable are treated.  This is not only in reference to our willingness to provide for the needs of the poor, but also the protection of the vulnerable so that all people have access to a share in the common good.

While the common good embraces all, those who are weak, vulnerable and most in need deserve preferential concern.  In other Edge sessions this semester, the issues of human dignity, respect for life and respect for creation were discussed.  These sessions looked into specific Catholic social teachings regarding the respect of life and creation.  In this session, the focus is on giving preferential treatment to the poor and to the vulnerable.  Vulnerable refers to the unborn, persons with disabilities, those who cannot defend themselves, the elderly and terminally ill and victims of injustice and oppression.

The Church believes strongly in our duty to stand beside the poor and to seek ways to help and defend the poor and vulnerable.  In the Catechism it states:

“The Church’s love for the poor…is a part of her constant tradition.”  This love is inspired by the Gospel of the Beatitudes, of the poverty of Jesus, and of his concern for the poor.  Love for the poor is even one of the motives for the duty of working so as to “be able to give to those in need.”  It extends not only to material poverty but also to the many forms of cultural and religious poverty” (2224).

The Scriptures, both in the New and Old Testament, remind us of our duty to care for the poor and vulnerable.  In the book of Exodus, the Israelites were given a strong warning:  “You shall not wrong a stranger or oppress him, for you were strangers in the land of Egypt.  You shall not afflict any widow or orphan…If you lend money to any of my people with you who is poor, you shall not be to him as a creditor, and you shall not exact interest from him” (Exodus 22: 21-22, 25).  God promises swift judgment upon those who oppress the poor and vulnerable.  Similarly, we see that at the Last Judgment (Matthew 25: 21-46), that we will be judged according to our care for the poor and vulnerable.  Jesus identified Himself in this judgment as the one who is poor, naked, homeless, etc.  We are the body of Christ and we are called “to bring glad tidings to the afflicted…to proclaim liberty to the captives and the opening of the prison to those who are bound; to proclaim a year of the Lord’s favor” (Isaiah 61: 1-2).

Summary Challenge (Points to Remember):

1.  The Catholic Church calls us to stand with the poor and vulnerable members of our society.

2.  The poor and weak are the ones in most need.  In addition to these corporal works of mercy, we also have the spiritual works of mercy that remind us to help teach those who do not know the faith, forgive others willingly, counsel those who doubt, etc.

3.  The Catholic Church continues to challenge us to respond to the Gospel by better understanding the works of mercy and our Catholic social teachings.

4.  The Catholic social teachings help us to reflect on how we are living out the works of mercy and how to better put them into practice.

Luke 4: 16 – 22a

He came to Nazareth, where he had grown up, and went according to his custom into the synagogue on the sabbath day. He stood up to read and was handed a scroll of the prophet Isaiah. He unrolled the scroll and found the passage where it was written:

“The Spirit of the Lord is upon me, because he has anointed me to bring glad tidings to the poor. He has sent me to proclaim liberty to captives and recovery of sight to the blind, to let the oppressed go free, and to proclaim a year acceptable to the Lord.”

Rolling up the scroll, he handed it back to the attendant and sat down, and the eyes of all in the synagogue looked intently at him. He said to them, “Today this scripture passage is fulfilled in your hearing.”  And all spoke highly of him and were amazed at the gracious words that came from his mouth.

Care for God’s Creation:  The World we Live in – The Environment

OBJECTIVE:

To learn about our call to care for God’s creation as stewards of what God gives us.

OVERVIEW:

The environment can be a bit of a tricky subject for some.  This night is not about whether the planet is warming or cooling because of man’s existence.  Rather, this is a look at how God calls us to be stewards of His creation.

It can be difficult to understand the role of a steward in a society that isn’t ruled by a monarch.  In a monarchy, stewards are selected to watch over the king or queen’s land, money, crops, animals, etc.  The steward understands that everything in the kingdom belongs to the king and so proper care must be kept so that the king or queen’s resources are not wasted.  So to is it with us.  God calls us to be worthy stewards of His creation.  Psalm 24: 1-2 says, “The earth is the Lord’s and the fullness thereof, the world and those who dwell therein; for he has founded it upon the seas, and established it upon the rivers.”

Concern for the environment is one of the newer dimensions of Catholic social teaching.  Prior to the Industrial Revolution, human impact on the environment was limited and localized.  With the growth of factories, and the globalization of goods and services, demand upon the earth’s resources has risen substantially.

God promises that He will not be outdone in His generosity.  This can be seen in the richness and beauty of creation.  Nature and indeed all of creation reveal something about God.  Respect for life includes all creation.  In Genesis, when God gives man dominion over the earth, it is not a free license to use the earth and its resources at will with no accountability.  Care for God’s creation is also tied to other Catholic social teachings.  All persons should have access to God’s creation equally.  The Catechism states:

The Seventh Commandment enjoins respect for the integrity of creation.  Animals, like plants and inanimate beings, are by nature destined for the common good of past, present, and future humanity.  Use of the mineral, vegetable, and animal resources of the universe cannot be divorced from respect for moral imperatives.  Man’s dominion over inanimate and other living beings granted by the Creator is not absolute; it is limited by concern for the quality of life of his neighbor; including generations to come; it requires a religious respect for the integrity of creation (2415).

We are called to live simply so that others may simply live.  This will help to ensure that creation can sustain future generations.  We have a moral obligation to protect the planet – respect God’s creation and to ensure a safe and hospitable environment for human beings.  Creation is for the good of all humanity, not the individual.  As stewards of God’s creation, we must ensure that God’s creation is properly cared for and all people have equal access to His creation.

Summary Challenge (Points to Remember):

1.  God has asked each of us to do an important job:  to care for His creation.

2.  As a part of our sinful condition, we sometimes forget that we are part of creation.  However, we must recognize that God has given us dominion over the earth, not to use it as we want, but to care for and respect it.

3.  Respect for life includes care of creation and the environment.

4.  We are called to live simply and be careful about how much we use so that the earth has resources for future generations.

Daniel 3: 74 – 81

“Let the earth bless the Lord, praise and exalt him above all forever.

Mountains and hills, bless the Lord; praise and exalt him above all forever.

Everything growing from the earth, bless the Lord; praise and exalt him above all forever.

You springs, bless the Lord; praise and exalt him above all forever.

Seas and rivers, bless the Lord; praise and exalt him above all forever.

You dolphins and all water creatures, bless the Lord; praise and exalt him above all forever.

All you birds of the air, bless the Lord; praise and exalt him above all forever.

All you beasts, wild and tame, bless the Lord; praise and exalt him above all forever.”

Here’s a great resource I’d like to share with you to help you be prepared for the readings at Sunday Mass.  It’s a free podcast from LIFE TEEN called the “Sunday Sunday Sunday” podcast.  Many times when we walk into Mass on Sunday and hear the readings of the week it’s the first time we’re hearing them.  As Catholics, we are called to not only read those Scripture verses before we show up at Mass on Sunday, but we’re called to reflect on them all week so that when they are proclaimed at the Sunday Liturgy we are more available to hear what God has to say to us through the readings.  There’s two things that should be happening when we read or hear Scripture.  We should ask two questions, “What was God doing then?” and “What is God saying to me now through this Scripture?”  The “Sunday Sunday Sunday” Podcast is a great way to help us reflect on the readings all week long.  It is a five minute summary on the 4 readings of our Sunday Liturgy (First Reading, Psalm, Second Reading, and Gospel).  This podcast is prepared and presented by Mark Hart a.k.a. the Bible Geek.

Mark is the Executive Vice President of Life Teen. He has been working in youth ministry since 1991, starting full-time youth ministry in 1995. Mark has a B.A. in Communications from the University of Notre Dame. A perpetual student, Mark continues to study theology, philosophy, ecclesiology, ministry and catechetics. Mark’s main focus, however, is his primary vocation. He loves spending time with his family. Date nights with his wife, Melanie, and tea parties with his three daughters keep Mark healthy, happy and humble.

“…I have a true love for the authenticity and honesty of teenagers. It is one of the greatest joys in the world to see them ‘get it’ and to witness their transformation when they come to believe in God’s love for them.”

To check out the Sunday Sunday Sunday click on the link below:

Sunday Sunday Sunday Podcast

You can subscribe to the Sunday Sunday Sunday podcast on iTunes to hear the Sunday readings each week.

Greed & Materialism:  The Consumption of Goods

OBJECTIVE:

To examine our attitudes toward material goods and the consumption of goods.

OVERVIEW:

Our culture puts a great deal of emphasis on what you own.  Commercials scream at us to buy products they claim as “necessities.”  Advertisements tell us we need more stuff because it will make our lives easier and better.  However, the owning of stuff is merely an illusion of security.  Jesus says in the Gospel of Matthew:  “do no lay up for yourselves reasures on earht, where moth and rust consume and wehre theives break in and steal.” (6: 19).

Material goods have such a tremendous impact in our culture that some families are willing to sacrifice basic necessities in order to have shoes, clothes, computers, etc.  All of our “stuff” will someday pass away.  Computers break, shoes wear out, clothes and fashions change.  You could spend your entire lifetime running after material goods, only to find a house full of worn out and rusted stuff.  In the book of Matthew, Jesus says that we can love either Go or Mammon (Mammon is a term, derived from the Bible, used to describe material wealth or greed, most often personified as a deity .), but not both (7:24).  When our desire for goods becomes a preoccupation, our spiritual life begins to suffer.  In pursuit of material goods, it becomes easy to neglect our Father in heaven who is the giver of all good gifts.

The problem is not with the possession itself, but our attitude about these possessions.  Greed is the love of things and stuff.  When our primary focus is on the accumulation of stuff our families, relationships and spiritual well-being begin to suffer.  Those considered to be wealthy are not hte only ones who are tempted by greed.  People of all socioeconomic statuses can easily fall into vice of greed.  People of all socioeconomic statuses can easily fall into vice of greed and materialism when the desire for obtaining good interferes with a relationship with God and our treatment of our fellow man. The Catechism states:

The tenth commandment forbids greed and the desire to amass earthly goods without limit.  It forbids avarice arising from a passion for riches and their attendant power.  It also forbids the desire to commit injustice by harming our neighbor in his temporal goods:  When the Law says, “You shall not covet,” these words mean that we should banish our desires for whatever does not belong to us.  Our thirst for another’s goods is immense, infinite, never quenched.  Thus it is written:  “he who loves money never has money enough” (2536).

The good news is that we are made in the image and likenss of God.  Our self-worth is not determined by how much “stuff” we own.  No amount of possessions will increase our dignity as a human person.  The bad news is that greed hardens our hearts to those in real need of assistance.  Our lust and desire for stuff blinds us to the needs of others because we are too busy fulfilling our desires.

The Church in her wisdom gives us opportunities to reflect on where our hearts are directed.  During the season of Lent, we are called to fast and abstain.  This practice can help remind us of the importance of sacrifice and help us to search our hearts regarding our love of material goods.

Summary Challenge (Points to Remember):

1.  Greed is when we put more importance on having material things than we do on our relationship with God.

2.  Greed is something we all struggle with – rich or poor.  We can get preoccupied thinking that we need lots of material things in order to make us happy.  Things don’t make us happy, God does!

3.  One way to help us if we feel we have become greedy is to perform corporal and spiritual works of mercy.  Doing things for others helps to take the focus off of us and puts it on others.

4.  Jesus tells us that the “stuff” we own will pass away.  This is why it is important for us to store up treasures in heaven.  We can do this by having a relationship with God through prayer, attending Mass every week and participating in the Sacraments.

5.  This week, challenge yourself to give up one possession  – one thing you own and see if you can live without it.  When it becomes hard, stop and say a prayer.

Matthew 6: 19

“Do not store up for yourselves treasures on earth, where moth and decay destroy, and thieves break in and steal.  But store up treasures in heaven, where neither moth nor decay destroys, nor thieves break in and steal.  For where your treasure is, there also will your heart be.”

Respect of All Human Life:  Abortion, Stem Cell Research, and Euthanasia

OBJECTIVE:

To develop a deeper awareness of the Catholic social teaching about the respect for all human life.

OVERVIEW:

It is foundational to accept that a person has dignity because he or she is created in the image and likeness of God.  As Catholics, we believe that this dignity is inherent from conception to natural death.  While there are other topics related to the respect of life and the dignity of the person, this EDGE night will be more specifically about abortion, stem cell research and euthanasia.

These issues are issues that we need to approach with care!  Don’t be fooled, it is likely that your middle schooler has heard about these issues.  It is important to present the truth of the Catholic Church’s teaching regarding respect for life, “Human life is sacred because from its beginning it involves the creative action of God and it remains for ever in a special relationship with the Creator, who is its sole end.  God alone is the Lord of life from its beginning until its end:  no one can under any circumstances claim for himself the right directly to destroy an innocent human being” (CCC 2258).

As Catholics, we are called to protect life, especially the smallest, most vulnerable life.  From the very beginning, God created man as the highest and most important part of creation.  He says that we are “very good.”  Man is the pinnacle of all creation.  God allows man dominion over all other creation.  Being created in the image and likeness of God is the source of our human dignity.  It does not come from anything we have done or from another human being – it comes from our Creator.

ABORTION: The Fifth Commandment states:  “Thou shall not kill.”  All life is sacred and any attempt to bring life to an end unnaturally is murder.  Science has demonstrated that from the moment of conception an actual, unified human individual exists.  This individual is no less human than any other human at any stage of life.  As Catholics, we believe that every individual is made in the image and likeness of God and therefore that life is sacred.  From the moment of conception, the individual has the right to life and all other human rights.  Every innocent human being has a right to life – a right that may not be violated under any circumstance.

STEM CELL RESEARCH: An embryonic stem cell is a human cell that can become a specified cell.  For example, the stem cell can be used to generate cells that make up tissues and organs of the body and can reproduce indefinitely.  This helps the cells to regenerate healthy cells for tissues and organs that are diseased.  There are two types of human stem cells:  embryonic and adult.  Scientists must isolate the stem cells in the embryo and in doing so kills the human embryo.  However, adult stem cells are found in umbilical cord blood and throughout the body.  There is no harm to the individual in retrieving adult stem cells.  So far, there has been no successful research or cure found through embryonic stem cells, but numerous diseases to some degree have been successfully treated with adult stem cells.  Researchers have also been able to reprogram specific types of mature cells into stem cells, which is a most promising development and does no harm.  Not all stem cell research is considered wrong – only adult stem cell research can be done because is does not sacrifice human life in order to retrieve the cells.

For more information on the Catholic Church’s view on stem cell research visit:  http://www.usccb.org/prolife/issues/bioethic/stemcell/index.shtml

EUTHANASIA: The Catechism defines euthanasia as, “an act or omission which, of itself or by intention, causes death in order to eliminate suffering constitutes a murder gravely contrary to the dignity of the human person and to the respect due to the living God, his Creator.  The error of judgment into which one can fall in good faith does not change the nature of this murderous act, which must always be forbidden or excluded” (2277).

Euthanasia is often cited as a reason to help ease someone that is suffering.  The Church recognizes the redemptive value in our suffering and through compassion, calls us to “suffer with” those in need.  We recognize that God is the Lord of all life from conception to its natural end.  Each person is owed “ordinary care” which include acts of comfort, pain management, love and support.

Other important Catechism References:  2258, 2271, 2276, 2277

Important Scriptural References:  Psalm 139, John 10: 10

Summary Challenge (Points to Remember):

1.  Each human life is sacred and should be protected from conception until natural death.

2.  Abortion and embryonic stem cell research are an attack on life because they destroy life in its most precious and vulnerable state.

3.  Life is to be respected until its natural end because God is the Lord of life.  Those who are sick and dying should be treated with respect and care.

4.  As middle school youth, you can have a positive and powerful voice in the protection of human life, through prayer and being educated about the issues.  Say not that you are too young!

Jeremiah 1: 4 -10

The word of the LORD came to me thus:

Before I formed you in the womb I knew you, before you were born I dedicated you, a prophet to the nations I appointed you.”Ah, Lord GOD!” I said, “I know not how to speak; I am too young.  But the LORD answered me, Say not, “I am too young.” To whomever I send you, you shall go; whatever I command you, you shall speak.  Have no fear before them, because I am with you to deliver you, says the LORD.  Then the LORD extended his hand and touched my mouth, saying, See, I place my words in your mouth!  This day I set you over nations and over kingdoms, To root up and to tear down, to destroy and to demolish, to build and to plant.

http://www.usccb.org/prolife/issues/bioethic/stemcell/index.shtml

Global Family & Solidarity:  Loving our Neighbor – When the world is in  crisis

OBJECTIVE: To discover the call to be in solidarity with our brothers and sisters all around the world.

OVERVIEW: In the book of Genesis, Cain becomes jealous of how God treats Abel and plots to kill his brother.  After carrying out this horrific deed, God comes to Cain and asks him where Abel is.  Cain’s response:  “I do not know; am I my brother’s keeper?” (4: 9).

This question is at the heart of the Christian virtue of solidarity.  Through solidarity, we understand that we belong to one human family.  St. Paul taught that, “For just as the body is one and has many members, and all the members of the body, though many, are one body, so it is with Christ” (1 Corinthians 12: 12).  This is affirmed in the Catechism, “‘This law of human solidarity and charity,’ without excluding the rich variety of persons, cultures and peoples, assures us that all men are truly brethren” (336).

Although our world has become smaller because of the advances of technology, we are still tempted to turn inward and isolate ourselves.  However, solidarity means that we must understand how to love our neighbor, but to also learn that this has a global dimension. Solidarity begins with compassion, and extends to us taking action to join with those who are suffering.  The virtue of solidarity continues to grow when we continue to engage and commit ourselves to stay involved for the long term.

Through compassion we may reach out to help those in need; through solidarity, we commit to being in relationship with others.  The normal human response is to come in and “fix” someone’s situation that is in need.  Solidarity calls us to listen before taking action and include those in need in the solution.  It is not about imposing a set of ways to make the situation better; it is about joining with our neighbor to help them to be a part of the solution.

Through solidarity, we also come to understand that all humans are interconnected and are interdependent upon one another.  Nothing I do as an individual affects only me.  A great example of this is what the Church says about what happens when we sin.  When we sin, we do not simply hurt ourselves, but rather we cause injury to our family, friends, community, and we cause division in our relationship with God.  We may not be aware of all of thse effects, but indeed they are there.  Therefore, we go before the priest, a representative of the community, and confess our sins.  Additionally, when others suffer, no matter where in the world, we too suffer.  Distance may lessen the effect of the suffering that we feel, but we are still effected.  “If one member suffers, all suffer together; if one member is honored, all rejoice together” (1 Corinthians 12: 26).  John Paul II stated in the document Solicitudo Rei Socialis that:

Solidarity…is not a feeling of vague compassion or shallow distress at the misfortunes of so many people, both near and far.  On the contrary, it is a firm and persevering determination to commit oneself to the common good; that is to say, to the good of all and of each individual, because we are all really responsible for all (#39).

How can we respond in solidarity to those in crisis?  First, we remember that we are not helpless – no matter the situation (Psalm 33: 20).  Second, we allow our hearts to be moved with compassion for those suffering.  Third, we pray (1 Timothy 2: 1-5).  Fourth, we enter into relationship with our neighbor in crisis and listen to his/her needs.  Fifth, we join together as brothers and sisters and seek solutions.

Summary Challenge (Points to Remember):

1.  Solidarity is about responding to those in need and making a decision to be in relationship with them.

2.  We are not called to simply fix someone’s problems, but rather to listen to what their needs are and help them through their struggle.

3.  Solidarity is not about a quick fix, but rather about long-term solutions for those who are in crisis.

4.  Through our example and our witness, we help bring the hope and light of Christ to others.

Philippians 2: 1-5

“If there is any encouragement in Christ, any solace in love, any participation in the Spirit, any compassion and mercy, complete my joy by being of the same mind, with the same love, united in heart, thinking one thing.  Do nothing out of selfishness or out of vainglory; rather, humbly regard others as more important than yourselves, each looking out not for his own interests, but (also) everyone for those of others.  Have among yourselves the same attitude that is also yours in Christ Jesus.”

Compassion: Reaching out to those who are considered outcasts

OBJECTIVE: To connect our belief in human dignity with our call to reach out to those considered outcasts.

OVERVIEW: Our call to see all human life as having dignity given to us by God extends to our treatment of others.

When we see someone else hurting or someone that does not fit in, we typically have an emotional response of understanding their pain.  This response is called empathy.  We may have been through a similar situation and can “feel” what someone else may be feeling – we can put ourselves in their position.  However, empathy does not imply sympathy or action for the other person.

Compassion is about standing with another person during his/her pain.  The root of compassion means to “suffer with.” It is not about lookin at someone’s circumstances from a distance and feeling sympathy or sorrow.  Rather, compassion calls us to action:  to stand with someone who is suffering.  The Christian life calls us to have compassion with the poor, those suffering body, mind and spirit, the outcast and those who feel beaten down by life.  Compassion helps us to stand beside our brothers and sisters and to suffer with them.

In the Gospels we get a clear sense of what it means to be compassionate.  In Matthew 15, Jesus sees a crowd of hungry people who have followed him.  He says to His disciples, “I have compassion on the crowd…I am unwilling to send them away hungry, lest they faint on the way” (32).  Again in Matthew 20: 35, Jesus has compassion and heals two blind men.  Jesus does not go around simply curing anyone He thinks needs healing.  Rather, He is compassionate – He enters into the suffering of those in need and brings them physical healing, and more importantly, spiritual healing.  Jesus’ ultimate act of compassion was His suffering and death on the cross.  Romans 3: 23 reminds us that, “all have sinned and fallen short of the glory of God.”  If it were not for His compassion, we would be left to suffer on our own.  Jesus became a man so that He could reveal true compasion.  He suffers with us to bring us spiritual, physical and mental peace.  The Catechism states:

“In its various forms – material deprivation, unjust oppression, physical and psychological illness and death – human misery is the obvious sign of the inherited condition of fraility and need for salvation in which man finds himself as a consequence of orignial sin.  This misery elicited the compassion of Christ the Savior, who willingly took it upon himself and identified himself with the least of his brethren.  Hence, those who are oppressed by poverty are the object of a preferential love on the part of the Church which, since her origin and in spite of the failings of many of her members, has not ceased to work for their relief, defense, and liberation through numerous works of charity which remain indispenable always and everywhere” (2448).

We are called to be like the Christ – to be moved with compassion and called to action.  As we come to see that all humans have dignity because God is our Creator, we are called to have hearts filled with compassion for those in need.  Those who are considered outcasts need our compassion just as much as those who suffer physical or mental pain/ anguish.  The Catholic social teachings help us to reflet on how we have treated those considered outcasts and be moved with compassion to stand by them as a source of strength and encouragement.  Our compassion can help to alleviate their feelings of being pushed aside and ignored.

Summary Challenge (Points to Remember):

1.  When we see someone in need, we are called to do more than just feel sorry for him/her.

2.  Compassion means that our heart is moved to suffer with those in need and work to alleviate their suffering.

3.  Throughout the Gospel, we hear that Jesus was moved with compassion and helped to feed the hungry and heal the sick.  It was also because of His compassion for us that He was willing to die on a cross so that we could have true spiritual healing.

4.  The Catholic social teachings help us to reflect on how we have treated those who are considered outcasts and to change our attitude so that we can help those in need.

Zechariah 7: 9-10

Render true judgment, and show kindness and compassion toward each other.

Do not oppress the widow or the orphan, the alien or the poor; do not plot evil against one another in your hearts.

Image & Likeness of God:  The Dignity of the Human Person

OBJECTIVE: To understand that all are made in the image and likeness of God that each human person has dignity.

OVERVIEW: Understanding that all are made in the image and likeness of God is foundational to the understanding and application of Catholic social teachings.  Every human being has dignity, not because something we have done, but because we are created by our good and just God.  In Genesis, “God said, ‘Let us make man in our image, after our likeness’” (1:26).  Because we are made in His image, our dignity cannot be taken away from us.  The Catechism affirms this:  “the dignity of the human person is rooted in his creation in the image and likeness of God” (1700).

Dignity, as defined in the dictionary is:  “the state or quality of being worthy of honor or respect.”  As part of our Catholic social teachings, we come to understand that this worth is not about what country we live in or what our socioeconomic status is, but simply that we are God’s children.  We cannot purchase this dignity or self-worth – it is granted to us by our Creator.  It is a foundational principle that allows us to see every human life, from conception to natural death, as important.  This teaching calls us to reflect and judge all institutions and policies based on whether they protect or threaten human life and human dignity:  “The dignity of the human person requires the pursuit of the common good.  Everyone should be concerned to create and support institutions that improve the conditions of human life” (1926).

We are also called to reflect upon on own self-image and the way we treat others in our families, schools, communities, etc.  Many middle school youth have self-doubt and self-worth issues.  Because of their dramatic physical, emotional, psychological and spiritual changes, they no longer have a child-like trust in God.  Rather, they focus on what they think are imperfections, and feel unworthy of God’s love.  Our goal is to help them understand that God has not made any one “bad.”

In addition to our reflection about our own self-worth, we must also reflect on our attitudes an actions towards others. Our faith calls us to protect the dignity of others, especially those who cannot care for themselves.  This may include the person struggling with an addiction, someone standing on the street corner begging for food or the kid in your class that bothers you.  The Catholic social teachings remind us that every single person is made in the image and likeness of God, not only those who look, act or believe as we do.  We can help protect their dignity through the way we speak about them and to them.

Summary Challenge (Points to Remember):

1.  Each one of us is made in the image and likeness of God.

2.  Our value does not come in what we can do or what we look like, but rather it comes in knowing we are sons and daughters of God.

3.  Catholic social teaching reminds us that no life is worthless and all persons deserve to be treated with respect.

4.  This teaching also calls us to help protect and defend the dignity of all human life.

Psalm 139

O LORD, you have probed me, you know me:

you know when I sit and stand; you understand my thoughts from afar.

My travels and my rest you mark; with all my ways you are familiar.

Even before a word is on my tongue, LORD, you know it all.

Behind and before you encircle me and rest your hand upon me.

Such knowledge is beyond me, far too lofty for me to reach.

Where can I hide from your spirit? From your presence, where can I flee?

If I ascend to the heavens, you are there; if I lie down in Sheol, you are there too.

If I fly with the wings of dawn and alight beyond the sea,

Even there your hand will guide me, your right hand hold me fast.

If I say, “Surely darkness shall hide me, and night shall be my light” –

Darkness is not dark for you, and night shines as the day. Darkness and light are but one.

You formed my inmost being; you knit me in my mother’s womb.

I praise you, so wonderfully you made me; wonderful are your works! My very self you knew;

my bones were not hidden from you, When I was being made in secret, fashioned as in the depths of the earth.

Your eyes foresaw my actions; in your book all are written down; my days were shaped, before one came to be.

How precious to me are your designs, O God; how vast the sum of them!

Were I to count, they would outnumber the sands; to finish, I would need eternity.

If only you would destroy the wicked, O God, and the bloodthirsty would depart from me!

Deceitfully they invoke your name; your foes swear faithless oaths.

Do I not hate, LORD, those who hate you? Those who rise against you, do I not loathe?

With fierce hatred I hate them, enemies I count as my own.

Probe me, God, know my heart; try me, know my concerns.

See if my way is crooked, then lead me in the ancient paths.