There are many obstacles to the right relationships which must exist wherever people gather and interconnect if justice is to prevail. One such barrier pertains to the naming of evil or a lesser good as a good to be achieved. The Spiritual Exercises of St. Ignatius of Loyola speak of “evil presented under the guise of good.” Another such obstacle is the closure of one’s mind in a self-referential way. There is little or no humble openness to search for the truth of what is good for people and for the earth. A third wall is the breakdown of genuine dialogue. A tribal mentality views others as the enemy with nothing significant to offer. As a Church and as individual members we are challenged to overcome and remove any barrier by building right relationships. With God we can break through any barrier; with God we can scale any wall (Ps.18:30).

After more than forty-five years educating, organizing, and lobbying on Capitol Hill, NETWORK has come to know that the fullest understanding of Catholic Social Justice is in the contemplative moment of reflecting on lived experience and the stories of those around us. Catholic Social Justice is grounded in understanding of the scripture, the documents of Catholic Social Teaching, the teachings of popes and bishops on social issues, and the reality of lived experience. In effect, Catholic Social Justice allows a person to live out a “political ministry”—to be attentive to the needs of people who are suffering and have their voices heard by people in power, as well as minister to those in power who are frequently more lonely and burdened by their position than it would appear. With Sister Simone Campbell, SSS, at the helm, NETWORK Lobby for Catholic Social Justice has grounded their Catholic Social Justice ministry in faith teaching, in contemplation, and in concern for the needs of all, from people at the margins of society to those in power.

This article contends that churches in the United States have in large measure inter­preted the principle of preferential option for the poor in a way that bestows more benefits on the wealthy than on the poor. In support of that contention, the author examines the original meaning of the option for the poor principle, which has its roots in the reflections of theologians working in poverty-stricken contexts. She briefly surveys the work of Gustavo Gutierrez and Jon Sobrino—two theologians who have led Church thinking on poverty—and then suggests a revised praxis of preferential option for the poor for Catholics in the United States.

Globally, the number of people forced to flee their homes due to conflict or persecution has reached a record high of more than 65 million. Catholic Social Teaching presents a framework through which this critical issue of our time can be addressed. A close examination of the Gospel, Papal teachings, and the example of Pope Francis himself, demonstrate that we are called to welcome the stranger in whatever form that may take. Whether through direct service and advocacy by organizations like Jesuit Refugee Service, or through personal reflection, each of us is called to take action.

The erosion of the quantity and quality of decent work in the American economy has had profound impact on low-income families and communities. The causes of the shift are misunderstood, and the consequences are underappreciated, but Catholic Social Teaching on Labor can provide clarity. A renewed commitment its application in some aspects of everyday life can provide Catholics with a new appreciation for the challenges faced by vulnerable people. A number of strategies to do this are considered.

According to the author of this article, Catholic Social Teaching is the prophetic voice of the Church. As such it needs to be reframed for today’s world within the emerging worldview of integral consciousness. Our personal and collective consciousness (often referred to as our culture) evolve in identifiable stages towards more inclusive, cooperative and caring behavior. Integral consciousness enables greater adaptability, agency and the ability to solve more complex global problems. In order to move from a fractured world to wholeness we must come together around a vision of the One Earth Community. The article concludes with six thoughts on how to live into the deeper consciousness necessary for working for social justice.