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A Survey Report on Catholic Social Teaching
and Selected Ministries with Strategies for the Future

 

USCC Task Force on Catholic Social Teaching and Catholic Education

 
Submitted by:
Subgroup on Religious Education/Adult Education   

 Dr. Gerard F. Baumbach, Chair USCC Support Staff

Dr. Thomas Bright Mr. G. Richard Fowler

Dr. Barbara Campbell Sr. Elaine McCarron, SCN 

Rev. Raymond B. Kemp Sr. Maureen Shaughnessy, SC 

Mr. Neil A. Parent

 

March 17, 1997

 

 

 

Contents

 

 Introduction

 

Executive Summary of Survey Report

 

Survey Report  

1. What have been the primary themes of Catholic social teaching in your ministry?
2. What themes need to be emphasized today?
3. What are the major avenues or means for promoting Catholic social teaching in your  area of responsibility?
4. What has been the effect of Catholic social teaching?
5. In social justice activities/service projects, do you build in reflections on Catholic social teaching?
6. How does catechesis for the sacraments incorporate Catholic social teaching?
7. What linkages are made between sacramental formation and Catholic social teaching  ministries?
8. What local resources can you go to to find out more about Catholic social teaching?
9. What hinders more being done regarding Catholic social teaching? 10. What would improve the use of Catholic social teaching in this ministry?

  Strategies for the Future

1. Systematic research
2. Dissemination of findings
3. Leadership formation
4. Resource development and promotion
5. Collaboration
6. Effective methodologies
7. Social justice and adult spirituality
Constituencies

 

Introduction

Survey Report and Strategies for the Future

The Subgroup on Religious Education/Adult Education, in seeking to complete its work on the assessment of Catholic social teaching, conducted a limited survey of persons serving in the following ministries:

Parish catechetical leaders
Diocesan catechetical leaders
Adult education catechetical leaders
Youth ministers
Catholic social teaching diocesan directors
Diocesan directors of offices of worship

The survey was conducted to provide additional information on assessing Catholic social teaching in religious education and adult education. The Survey Report that appears here completes the assessment phase of the Subgroup’s work.
The Survey Report utilizes as its organizing structure ten questions that treat some dimension of Catholic social teaching. These questions were submitted to the Task Force in 1996. To gather the information reported here, Subgroup members asked persons active in the ministries listed above to respond to these ten questions, which are listed in the Table of Contents. The responses were gathered by telephone interview, by mail, and by fax.

The report that follows provides a synthesis of the information gathered, along with some analysis within the questions themselves. No attempt was made to conduct this survey scientifically. There were a total of twenty-nine respondents to the survey, which was conducted in the Fall of 1996.

The report is preceded by an Executive Summary which highlights selected dimensions identified for each of the ten survey questions.

The information gathered by the Subgroup and presented in the report served as one foundation for Subgroup work on the Task Force’s second goal, that of providing recommendations and "strategies to deepen, broaden and strengthen the sharing of Catholic social teaching in our educational institutions and efforts." These recommendations, called Strategies for the Future, begin on page 37. They represent the Subgroup’s final step in attempting to meet Task Force goals.

 

A Survey Report on Catholic Social Teaching and Selected Ministries  

Executive Summary

The Subgroup on Religious Education/Adult Education, in seeking to complete its work on the assessment of Catholic social teaching, conducted a limited survey of persons serving in several ministries. The report utilizes as its organizing structure ten questions that treat some dimension of Catholic social teaching.

The report provides a synthesis of the information gathered, along with some analysis within the questions themselves. No attempt was made to conduct this survey scientifically. There were a total of 29 respondents to the survey, which was conducted in the Fall of 1996.

A selected statement or observation from a respondent that is particularly insightful or challenging for applying Catholic social teaching to religious education appears at the end of each section.

1. What have been the primary themes of Catholic social teaching in your ministry?

• "Dignity of human persons." Three areas were mentioned consistently:
  • Compassion and concern for the poor and their needs
  • Fostering a consistent ethic of life
  • Fostering equality for all, regardless of race, gender, ethnicity, mental or physical challenges, or sexual orientation

"The mission of the Church, and in particular of the laity, [is to] deepen conversion, to share the good news, to renew and transform the world."

2. What themes need to be emphasized today?

• Compassion and concern for the poor and their needs
  • The government’s responsibility to assist those in severe poverty situations
• Fostering a consistent ethic of life
  • Economic component of quality of life
  • Consumerism vs. gospel values
  • Examining the global distribution of goods
  • Combating the culture of death
• Fostering equality for all, regardless of race, gender, ethnicity, mental or physical challenges, or sexual orientation
  • Recognizing equality
  • Overcoming prejudice

"We are one human family, regardless of our national, ethnic, economic, and ideological differences."

3. What are the major avenues or means for promoting Catholic social teaching in your area of responsibility?

• Mission statements (diocesan and parish)
• Liturgy
  • Homilies
  • General Intercessions
  • Collection/Presentation of Gifts
  • Reflections on the Sunday Readings
• Catechesis and leadership development (diocesan and parish)
  • Workshops, in-service
  • Collaboration between diocesan offices, so no matter what workshops are sponsored on a diocesan level—social justice, catechetical formation, liturgy, youth ministry—Catholic social teaching is an integral part of the process.
  • RENEW, et al
• Educational approaches
  • Diocesan review and implementation
  • Justice issues and themes woven into programs
  • Liturgical catechesis
  • Suburban young people to experience issues

"We have this up front in the mission statement of the diocese. It is a lens through how our office looks at things."

4. What has been the effect of Catholic social teaching?

• Limitations
  • Nearly half of the respondents said that Catholic social teaching has had only a limited effect, or that it was not effective.
  • Need for comprehensive education for Church leaders and for the general Church population
  • Good foundation, no follow-through
  • Efforts are sometimes counter-productive.
• Positive effects
  • Paradoxically, "poorer" parishes seem to know Catholic social teaching and live it better that many of the "wealthy" parishes.
  • Fosters greater discernment in political arena
  • Raises awareness of faith perspective in civil world

"[Catholic social teaching] has not been fully understood or embraced by parishes nor acted on in many dioceses."

5. In social justice activities/service projects, do you build in reflections on Catholic social teaching?

• Reflection occurs, although this may not happen all the time.
  • When the people involved are adults or older youth
  • When Catholic social teaching is structured into the program
  • Confirmation, RCIA, adult and older youth catechesis

"It is important not only to so something, but to give conscious attention to how it is done. How much interaction is there with those being served?"

6. How does catechesis for the sacraments incorporate Catholic social teaching?

• Importance
  • Catechesis for the sacraments "shows the relationship between worship and everyday living and emphasizes service to others as one of the essential outcomes of authentic worship."
• Attributes
  • Influence of diocese
  • In parishes, it happens if social justice is a strong issue for DRE.
  • If the speakers are well-grounded in Catholic social teaching, it is usually woven well into their presentation. Otherwise, the service piece clicks but the justice dimension can be lost.
• Experience
  • Potential for reflections on Catholic social teaching exists in sacramental catechesis for those preparing for the sacraments, as well as for their parents, sponsors.
  • More likely in Confirmation, RCIA preparation
  • Even when Catholic social teaching is incorporated into catechesis, some saw negligible results.

"If social justice is a hallmark of the diocese, then social justice flavors all the ministries."

7. What linkages are made between sacramental formation and Catholic social teaching ministries?

• Importance
  • Link with sacramental formation
• Attribute
  • Linkages happen more with older children than with younger children.
• Positive Experiences
  • "Preparation for reception of Baptism, Eucharist, and Confirmation is designed to include reflection on solidarity and actions to promote the common good."
  • "Sacramental catechesis always includes social justice teaching and outreach ministries in parishes."
  • Examples were given for Baptism, Eucharist, Confirmation, Reconciliation, RCIA
• Limitations
  • Seven people reported that not much happens in this area.
  • "If any, they [the linkages] tend to be weak and short lived."

There should be a "link between sacramental formation and formation in general; liturgy, homily, RCIA, sacrament of sick and viaticum, care of sick and dying; all have a right to the sacraments."

8. What local resources can you go to to find out more about Catholic social teaching?

• (Arch)diocesan Offices
  • "We also have a diocesan committee representing all of the major departments of the chancery that meet regularly in order to be aware of the major and current issues of social justice."
• Other Organizations / Institutions
  • There is a need to network and share resources with agencies that focus on specific issues and/or deal with the issues affecting adolescents: other churches and religious congregations, counseling centers, advocacy groups.
• Church documents and other print resources
• Communication from ordinaries of dioceses
• Limitations
  • Not much available for further learning about Catholic social teaching, although there are many resources that support doing it.
  • Underutilization of existing resources

"Resources are not lacking, just not well used."

9. What hinders more being done regarding Catholic social teaching?

• The greatest obstacle appears to be the inability of many Catholics to recognize that social teaching and social action are intrinsic dimensions of their Christian spirituality.
  • "In our area there is a strong resistance, that the Church and social justice are not related. There is a strong image here that the Church is only spiritual and has little to do with our earthly life."
  • Society mitigates against principles being lived.
  • "It makes people uncomfortable, therefore, receptivity is low."
• Educational needs
  • The Church does not focus enough on social teaching.
  • The Church has not effectively put documents into action.
  • Priests and parish staff have not had formation in Catholic social teaching.
  • "We have done both action without reflection and reflection without action. We need to connect the two."
• Presentation
  • "Catholics see the teaching as too abstract or irrelevant to their day-to-day experience. If it contained more real-life applications, it might seem relevant."
  • "It [Catholic social teaching] is not integrated into resource materials in a manner that connects social teaching with the life of the Church or the individual believer."
  • While many have caught on to the "call to service," the justice dimension (and principles that undergird it) is still unfamiliar to most.
  • The vision is great, but is seldom brought down to a practical level.
• Liturgy and homilies
  • Catholic social teaching must be integrated into liturgy.
  • "Laity tend to be glad once they hear it, but don’t hear it enough, especially in homilies."
  • Preaching on social teachings is limited because of negative feedback.
  • "Homiletics does not really address it [Catholic social teaching]. There is a need for priests to develop skills to deal with Catholic social teaching."
  • There is a lack of formation and knowledge on liturgy and social justice.

"Many Church leaders haven’t had the opportunity or taken the chance for continuing education in this area, therefore they don’t talk it, preach it, teach it, or push it. Even if they’ve seen the documents, they haven’t had the time or training to read them, unpack them, and apply them effectively."

10. What would improve the use of Catholic social teaching in this ministry?

• Integration of spirituality and social justice
  • "Root it in spirituality and in people’s relationship with Jesus, and in action and life experience. Keep strong the linkage between prayer and action."
  • Raise awareness that "being a ‘good’ Catholic means embracing and living the social teaching."
  • "There’s a need for a greater understanding of how to help people move from one stage to another in their justice growth, so it is less frightening or overpowering."
• Catechesis and leadership development (diocesan and parish)
  • There needs to be "more structured and consciousness-raising programs for leaders. Church leadership needs to encourage and challenge people to move out of comfort zones—by modeling it instead of just talking it."
  • Use existing resources more effectively.
  • More catechesis directed towards adults
  • "Provide concrete opportunities for families and parish communities to become actively involved in activities relating to justice and service."
  • Develop age-specific, developmentally sound, and practical materials.
• Liturgy and homilies
  • "[Provide] resources for helping people to see social dimensions of the liturgy and the ethical dimensions of the eucharistic celebration."
  • "Catholic social teaching needs to be more integrated into weekly liturgies, through focused homilies, readings, prayers, etc."
  • Development should begin at the seminary level and with theological formation.
• Dialogue
  • "Church leaders need to more effectively partner with other religious, community, and school groups around issues of concern, and share their rationale for involvement and action."
  • "There needs to be more networking so people can support one another and share success strategies."

"The excellent resources that now exist need to be used to teach adults and catechists and parish leadership."

 

 A Survey Report on Catholic Social Teaching and Selected Ministries

 

 

1. What have been the primary themes of Catholic social teaching in your ministry?

Perhaps "dignity of human persons" succinctly summarizes the responses to this question. Regardless of the respondent’s area of responsibility, three topics were mentioned consistently:

• compassion and concern for the poor and their needs
• fostering a consistent ethic of life
• and fostering equality for all, regardless of race, gender, or ethnicity.

As one person explained, there is a responsibility for and to one another.

Compassion for the Poor

The responses emphasized that concern for the poor is based on the example of Jesus and the call for the disciples of Jesus to do the same. For one catechetical leader in adult ministry, primary themes include the treatment of the poor by the rich—recalling the prophets, and the distribution of wealth. One diocesan catechetical leader spoke of outreach to the poor, and another referred to the response to stewardship. One person in parish ministry stated that an awareness to help those in need goes beyond donations of money to actual hands-on efforts.

Responses from diocesan worship offices identified the key role of liturgy in helping people understand the Catholic social teaching with regard to the poor. One person pointed to the unity of assembly, and felt that there is a real effort to recover a sense of the assembly and its mission (cf. Fulfilled in Your Hearing). Another spoke of the attempt to unite the concept of liturgy and social justice so there is no separation between them.

This can be accomplished in several ways. Concern and care for the poor is shown through offering gifts at collection time. (One person suggested that this can be part of the parish tithe.) On Holy Thursday the rubrics say that the entire assembly comes forward and presents gifts for the poor. And during the General Intercessions every Sunday, the assembly prays for the world, the Church, the poor, the oppressed, and local needs.

The responses from those in parish youth ministry indicated that more than anything, the need to help people survive their present need has caught people’s attention. Issues that are easier for people to connect with, e.g., poverty, hunger, and homelessness, get some attention and engender a response.

Concern for the environment is also an issue that captures quick attention. The response seems to be issue-based, rather than based on a theme or principle, and it tends to be played out on a local level without much attention to national or global connections.

Other diocesan catechetical leaders said that people can come to understand the needs of the homeless and the opportunities for spirituality in the midst of needs. In addition, people can come to understand the importance of supporting people’s rights to food, clothing, and shelter. One respondent explained the theme as "solidarity with and responsibility to others."

Fostering Life

The reverence for and protection of all life comprised another component of "dignity of human persons" as a primary theme of Catholic social teaching. Diverse life issues were listed. Two people from diocesan social ministry offices referred to A Century of Social Teaching and its theme of human life and dignity.

A person responsible for adult catechesis cited the themes of "Rights and Responsibilities of the Human Person" and "The Life and Dignity of the Human Person," explaining that they had been emphasized through a National Issues Forum issue booklet entitled Pocketbook Pressures: Who Benefits From Economic Growth? A person involved in parish ministry stated that work should serve the person and not the person serve the work. This includes the right to unionize, the right to collective bargaining, fair wages, and equality for all.

Other life issues include involvement in the nuclear weapons freeze and work towards removing the death penalty. Respect for and fostering family life is also a priority. This year, in particular, the theme of "Family, Community, and Participation" has been emphasized through the National Issues Forums (NIF) issue booklet, "The Troubled American Family: Which Way Out of the Storm?"

Fostering Equality

As primary themes, there were several specific statements about the basic goodness of all and the need to foster equality. This included concern for those who suffer from injustice and oppression due to prejudice, and the need to work for the liberation of these people. This prejudice may be due to mental or physical handicaps, race, gender, culture, ethnicity, sexual orientation, or other perceived differences.

A person in parish ministry said that primary themes have been progress of people, racial and economic justice, and the role of democracy. In complementary statements, a diocesan catechetical representative offered that much has been done to foster harmony and respect between peoples. Some examples include working for voter registration and work regarding Proposition 187—justice for immigrants. As the millennium and jubilee approach, forgiveness and reconciliation are themes. Jubilee justice is also a theme.

Broader Themes

In speaking in a more general sense, an adult catechetical leader stated that the mission of the Church and in particular of the laity, is to deepen conversion, to share the good news, to renew and transform the world. Others said it is important to emphasize the social dimension of Catholic morality, and to distinguish acts of charity and social justice.

A representative from a diocesan worship office said the primary themes have been the Great Commandment, the Corporal and Spiritual Works of Mercy, and the Beatitudes. Justice and service to others are also critical. We are called to be as Jesus was for others.

Resources named by respondents include:

• The Troubled American Family: Which Way Out of the Storm?
• Pocketbook Pressures: Who Benefits from Economic Growth?
• The Catholic Social Teaching Encyclicals in the past 100 years
• A Century of Social Teaching
• The Great Commandment
• The Corporal Works of Mercy
• The Spiritual Works of Mercy
• The Beatitudes
• Fulfilled in Your Hearing
• Communities of Salt and Light
• Documents of Vatican II

2. What themes need to be emphasized today?

It is not surprising the themes described reiterate the responses to the first question, i.e., the primary themes of Catholic social teaching in the respondent’s ministry. One person wrote, "All themes—especially Life and Dignity of Human Person and Solidarity." Once again there is the theme of the dignity of human persons, as reflected in compassion for the poor, a consistent ethic of life, and equality of all persons. Two people stated that it is "the theme of the common good."

Compassion for the Poor

For those working in youth ministry, the option for the poor was raised as a key issue. There was a sense that people still have difficulty with the preferential nature of this option, and that there is still confusion about what it means to really live it out—individually and as a Church community.

People in other ministries also cited this. One person in social affairs referred to the institutional implication of the option for the poor. One diocesan catechetical leader spoke of "the state’s responsibility to help those who are in severe poverty situations—the homeless, those on welfare, abused children and spouses, etc."

Another person in a diocesan catechetical office voiced concern about the movement in the United States toward "stinginess" to the poor as evidenced by recent welfare legislation. Responsibility for the homeless and for children were also deemed to be important.

Fostering Life

Several responses examined economic factors, for example, the fundamental right of everyone to work for a living wage. This includes the need for economic justice within the Church, and the need to pay living wages to people employed by the Church. Another person spoke of the theme of equalization of money and jobs. And, too, there is an association between faith and work.

Two people in diocesan catechetical offices spoke of the need to address the conflict between materialism/consumerism and gospel values. People are more important than things. One parish catechetical leader spoke of a structural change in society's economic system, so that people would recognize the need to give from their substance rather than from their excess. The need to live simply must be emphasized.

Some of those in youth ministry raised the issue of United States defense spending. It may be a particularly difficult topic, but they believe it deserves greater attention. It was noted that the issue is particularly volatile in areas dependent on military bases and/or contracts. Some of these respondents felt there is no forum to talk through creative approaches to conversion to a non-military-based national budget.

In a more global context, one person in adult ministry referred to the universal distribution of goods, and someone from a diocesan catechetical office recommended forgiveness of debts owed to the United States to help poor nations get out from under a financial burden during the jubilee year.

Once again, reference was made to the consistent ethic of life. Concern also was voiced for the direction of this country with regards to a culture of death, e.g., euthanasia, suicide, and the death penalty.

Fostering Equality

Another compelling theme was solidarity. As expressed by a respondent from catechetical ministry to adults: "We are one human family, regardless of our national, racial, ethnic, economic and ideological differences." The need to address racism and sexism was expressed by several people. One felt this was particularly important because of a reported upsurge in racism. A parish catechetical leader saw the need to counter prejudice and racism on a local level, e.g., "those people" in my parish. Another person in parish ministry spoke of the need for inculturation, multiethnic collaboration, and collaborative decision-making.

The responses from some in youth ministry indicated that discrimination and lack of real integration (economic as well as racial/ethnic) remains a problem. Too often, because parishes are not truly integrated (economically, ethnically), they think they do not need to examine the issue on a larger scale.

Others in youth ministry explained that respect for human dignity is central. There was a feeling that sometimes even when service is rendered, it is done without a real respect for the dignity of those in need. There is almost a sense that ‘they’ are so lucky to have "us" serving their needs. There is often too little humility, or sense of solidarity, on the part of the "servers."

Several youth ministers emphasized that it is important not only to do something, but to give conscious attention to how it is done. How much interaction is there with those being served? How are their voices heard and talents used? What efforts are made to reach beyond just the physical needs of others?

Finally, a person in parish catechetical ministry stated that peoples' lack of feeling "responsible" to address issues needs to be confronted. A diocesan catechetical leader said there also is the need to examine the role of women. Combating prejudice entails identifying and overcoming the attendant violence. It is necessary to recognize Christ in others no matter what that person's circumstances.

General Themes

Other responses to this question were broader in scope. One diocesan catechetical leader indicated that "the mission of the Church and in particular of the laity, is to deepen conversion, to share the good news, to renew-transform the world." Another wrote that all themes should be emphasized, "however, the general theme is creating a greater sense of social responsibility connected to our faith."

A person in youth ministry raised the issue of stewardship of creation, and the need to help people make a Catholic connection with concern for the environment. Additional themes included personal responsibility, moral values, institutional sin and grace, and corporate responsibility.

Approaches

Some approaches for change were cited. One respondent in adult catechetical ministry called for "a spiritual, practical, and dialogical approach to addressing these issues."

Some approaches were linked to liturgy. One diocesan worship director spoke of the intimate union of liturgy and justice, and said that, still, people do not understand this. "Social justice values need to be more apparent in liturgy—have a call to come forward with one basket for food and one basket for money." Another stated that "we have a mission to the world and are sent from the table."

A person in social action ministry referred to reflections on the Sunday readings, and other materials the office publishes, that are sent to the parishes each week. Other suggestions included the interaction of catechists with families, workshops called "A Pinch of Salt" that promote Catholic social teaching, and involvement in civic and political life.

Resources named by respondents include:

• The Great Commandment
• The Corporal Works of Mercy
• The Spiritual Works of Mercy
• The Beatitudes

3. What are the major avenues or means for promoting Catholic social teaching in your area of responsibility?

The responses to this question will be examined from the diocesan to the local levels, from the abstract to the specific.

Diocesan

One person in a diocesan catechetical office wrote: "We have this up front in the mission statement of the diocese. It is a lens through how our office looks at things." The commitment of the diocese and the relationship between the offices of the diocese can provide a synergistic avenue for Catholic social teaching.

People in various diocesan offices wrote that their offices collaborate with the diocesan department responsible for social justice. It is important that there is follow-through with this collaboration so that, for example, no matter what workshops are sponsored on a diocesan level—social justice, catechetical formation, liturgy, youth ministry—Catholic social teachings are an integral part of the process.

Several respondents with different responsibilities said that social justice is incorporated into workshops or meetings designed for parish leaders. The examples included Presbyteral Council Meetings, DRE/Pastor In-Service Meetings, learning events sponsored for youth ministers, and catechist formation programs.

In addition to being assimilated into other topics, there are workshops and meetings devoted to Catholic social teaching topics. One person involved in adult catechetical ministry referred to "in-service for DREs on social justice issues from USCC, e.g., recent Immigration and Refugee materials." Other respondents spoke of adult education sponsored by the diocese. There are also far-reaching diocesan efforts, such as a major archdiocesan Religious Education Congress in which the themes are frequently social justice oriented.

Three people in diocesan catechetical offices referred to the diocese’s impact on educational material. The avenues were through text evaluation, specialized lessons written for students by the staff, and otherwise ensuring that social justice issues are incorporated into K–12 religious education programs. In addition, a person with responsibility for adult ministry explained that: "Our Office of Family Life has prepared, distributed and promoted various print materials regarding justice awareness and action in the home."

Other diocesan-wide efforts include the preparation of information and reflection materials on important election issues for parish and small group use. Newsletters prepared in diocesan offices and mailed to parishes frequently focus on social justice issues. Catholic newspapers are another source. One respondent mentioned that the St. Vincent de Paul Society offers parish-based education.

Diocesan sponsored, yet parish centered, efforts also have been effective. One person active in adult ministry wrote: "We found Season III of RENEW [empowerment by the Holy Spirit, to act for justice] to have some measurable impact (individuals and small groups engaged in specific, sometimes ongoing, works of charity or justice). Ministry in support of post-RENEW small faith communities offers a clear opportunity to highlight social teaching and social ministry." Other diocesan respondents referred to Communities of Salt and Light, and the accompanying Parish Resource Manual.

Another respondent from the area of adult catechesis promotes Catholic social teaching through National Issues Forums in the Catholic Community. This "is a resource that helps persons high school age through adult to reflect on U.S. public policy issues through the lens of Catholic social teaching. This resource is the result of a fruitful partnership between the National Advisory Committee on Adult Religious Education (NACARE), Department of Education, USCC, and the Kettering Foundation, Dayton, Ohio. Annually (since 1981) the National Issues Forums Institute within Kettering Foundation, identifies three or four public policy issues that seem to be gathering national attention."

A response from the area of youth ministry pointed to the need to train adult leaders and volunteers. Adults need to be educated in justice as much as young people. If they are not comfortable and somewhat knowledgeable in the topic, it will be avoided or mishandled with youth. Justice education is built into some training programs, e.g., the Certificate in Youth Ministry Studies, but it needs to be integrated at all levels as a specific focus.

Parish

On the parish level, responses fall into catechesis in the parish and parish liturgy.

Several respondents referred to Catholic social teaching in catechetical programs for adults, teens, and children, and the need to actively involve all age groups in services activities. This may be as part of usual catechetical efforts or specific sacramental preparation.

Sacramental preparation involves not only parishioners preparing for the first reception of the sacraments, but their parents and sponsors. Preparation may include hands-on activities that become more complex and involved as the groups become older—especially around values of Catholic social teaching. These projects or activities can be designed to assist poor people, abused people, mentally challenged people, etc. Another opportunity to address Catholic social teaching during the celebration of a sacrament included communal penance services and examination of conscience.

Responses from youth ministry representatives explained that Confirmation programming in most parishes and dioceses falls under youth ministry and offers the opportunity to raise justice issues, incorporate Catholic social teaching, and involve young people in service. Sometimes and in some places this is well done. However, some youth ministry respondents felt that many parishes do not make the connection between service and justice.

Youth Ministry respondents also spoke of how justice issues and themes can be woven into catechetical programming, and can be consciously infused into other kinds of programs as well. Young people who come from suburban, middle-class, economically secure parishes need to experience the issues somehow in order to consider them real and be willing to do something about them.

Summer service-learning and immersion experiences have been good vehicles for helping young people make the connection with justice and give them a vocabulary (Scripture and Catholic social teaching) to talk about their learnings. Helping young people connect the problems with their causes and consequences was emphasized as an important element in these programs.

Another avenue for promoting Catholic social teaching is through the liturgy. There were several responses in this area from people in diocesan worship offices. One person called for a better liturgical catechesis—from early childhood on. Another said that the social justice efforts of the diocese are linked to the liturgy.

One worship office respondent explained that liturgy is the basic formation. The homily should include "a theme of social justice, e.g., ‘break the bread of our lives’ and ‘pour out what we have.’ Not too often is the word of God what we like to hear." This person continued to explain that people learn at the table that racism, etc. is always wrong, and that the "table always challenges us to break more of what we have for service to others."

One respondent, whose parish has a paid justice minister, talked about a concerted effort to bring Political Responsibility home to parishioners through bulletin notices, the distribution of condensed versions of the document, voter education programs, etc. The same parish talked about similar efforts to implement activities from the Campaign Against Violence.

Two keys to the success of these programs were:

• taking an integrated approach to education on the issues—touching all the different age groups and sectors in the parish;
• emphasizing Catholic social teaching as an integral element in discipleship and helping people draw the practical implications of the teaching for individual and family life.

The important role of the homily in sharing Catholic social teaching was cited by people from diverse areas of responsibility. Some said their offices provide support by offering help with the homily. A youth ministry respondent felt that the homily is a potentially powerful vehicle, but one that is too seldom used and whose use often is restricted.

Activities

Here are some specific activities listed by the respondents that demonstrate the methods of promoting Catholic social teaching:

• Hands-on activities, such as bringing inner city children to parish for lunch with Santa and other "fun" activities.
• Simulation activities that help young people "feel the issue" they are dealing with. Video and other media are also good tools.
• Building houses in Tijuana
• Food pantry at parish that meets weekly needs
• Decorating baseball caps for children in chemotherapy
• Adopting inner city families at holidays for food/gift outreach
• Visiting patients in convalescent hospitals
• Outreach to homeless (gifts and assistance)
• Outreach to hospitalized
• Service activities, e.g., Habitat for Humanity, food pantry; food for homeless
• Crop walk for world hunger

End Note

In the light of all this, one person said there are not many avenues promoting Catholic social teaching. "The teachings are a well-kept secret."

4. What has been the effect of Catholic social teaching?

Nearly half of the people questioned said that Catholic social teaching has had only a limited effect, or that it was not effective. Some comments:

• "It has not been fully understood or embraced by parishes nor acted on in many dioceses."
• "We have a long way to go."
• "Who knows? So much of the good theological and ethical perspectives have either not been taught or modeled well in the Church."
• "Right now it looks as if it’s almost unknown. We joke about it being the greatest secret in the Catholic Church."
• "Election year resources on handguns and abortion were, I think, not widely used, and the effect was not measurable."
• "Largely a ‘flop.’ Seems there is less of a sense of responsibility in younger and boomer generations than among seniors—responsibility is given to ‘corporate bodies’ as being those who ‘need to do something’ instead of taking personal responsibility."
• "Up until 1960s it was very active, but social justice has declined since the 60s."

There was a general sense from the youth ministry respondents that recent Catholic social teaching provides a strong base to work through justice issues, but that too few people know enough about it to have a major effect. The need for comprehensive education on the issue, for Church leaders and for the general Church population, was repeatedly noted. More needs to be done to help people see it as an integral part of Church teaching that connects with everyday life. People are generous in sharing what they have, but they still do not make the justice connections.

Other responses from youth ministry representatives indicated that sometimes issues are viewed narrowly. This happens, for example, when stewardship primarily is viewed from a perspective of financial contributions to the parish or donating time for parish programs.

The Church still has much to learn about how to equip parishioners to bring justice into the market place. In addition, people feel increasingly comfortable going to Scripture when they are figuring out what to do with a problem or concern. However, Catholic social teaching has not caught on as a complementary source for decision-making in justice areas.

Positive Effects

Others offered positive examples of the effectiveness of Catholic social teaching. Two comments from diocesan respondents said it has fostered greater discernment in the political arena and has raised the awareness of faith perspective in the civil world.

Others offered examples of this impact, pointing to an increased discussion of issues. Examples offered included Proposition 187 in California; how people understand and act on the community’s responsibility for justice; and attempts by the bishops to influence legislation regarding the poor and the death penalty. A person in youth ministry said that, paradoxically, "poorer" parishes seen to know Catholic social teaching and live it better that many of the "wealthy" parishes.

However, there is also another side to this activism. A person in a diocesan catechetical office wrote that efforts are counter-productive when bishops appear to work with politicians to make headway on dealing with the issue of abortion, while appearing to be more silent on other issues, such as those regarding war. A person involved in adult catechesis thought that these efforts sometimes polarized the Catholic community in the sense that certain positions seem to support certain political parties and agenda.

There were several specific examples offered in response to this question:

• A five-parish grouping is sponsoring a Habitat For Humanity home construction. Reflection is part of that process.
• A parish recently constructed some movable housing units for use by migrant farm families working and living in an archdiocese.
• Some parishes in an archdiocese are forming a corporation to do housing rehabilitation in the area.
• Several parishes are involved in an interdenominational social action group.
• There have been a number of people in Chicago involved in social action because of adult catechesis, like the Christian Family Movement.
• There are parishes adopting other parishes.
• There has been an ecumenical approach to Catholic social teaching, with Catholic Church leaders active in some of this ecumenical dialogue.
• The diocese has distinct programs of outreach, e.g., the Chernobyl Project where children from Chernobyl come to parishes.
• Renovation of a parish church occurred in conjunction with the renovation of a sister parish church in Haiti.

5. In social justice activities/service projects, do you build in reflections on Catholic social teaching?

Most of the respondents replied that reflection occurs in social justice activities and service projects, although this may not happen all the time and depends on factors involved.

Respondents from two diocesan catechetical offices described what happens. One said: "We usually do—particularly with teenagers and adults. I would see this as an integral part of the activity—since without the reflection the activity would only have short term value." Another explained: "Yes. This is one of the major things we do. In Confirmation outreach, the learners have to reflect upon what they do. We don’t want to create just do-gooders. We want the learners to understand the Gospel mandate of what they are doing."

When the people involved are adults or older youth, or when Catholic social teaching is structured into the program, it seems that such reflection is more likely to occur. A representative of adult catechesis wrote: "When this happens in parishes as part of RCIA ministry, I think such reflection occurs."

A respondent from a diocesan catechetical office explained that reflection is a component that is part of all retreats and a session in the diocesan laity training program that addresses the basic documents of Catholic social justice. A parish catechetical leader said that older youth discuss Catholic social teaching and gospel values before service projects (cf. the video on the study of Economic Justice for All).

One of the respondents from the area of youth ministry felt that in the past there was little structured reflection on service. Now there is a conscious effort to make it an integral part of the program. Local leaders need assistance or direction from diocesan staff or trained leaders on how to do it well.

Another youth ministry representative said that with young people, the reflection piece has to at least start with attention to what’s happening inside them because of their service involvement. Prayer and reflection work best when incorporated into a program, and not as a heavy education piece. The challenge is to help young people integrate the learnings into their lives.

Other youth ministers said that reflection happens best when it is done during the same time frame as the service piece. It is easier to draw the connection with scripture because it is familiar to people. The social teaching material is less familiar and not yet seen by people as integral to faith life.

A parish catechetical leader replied that with children’s outreach activities, there are reflections on gospel call and responsibilities, and with adults there is always a prayer/reflection component. A person in a social action office said that this occurs in training and in issue advocacy. In addition, attempts are being made to increase reflection: "And we are forming in our parishes—particularly in our city parishes—a social justice committee to actively engage both adults and students in the work of the culture/city system that we live in."

However, reflection, as stated earlier, is conditional on several factors. A person responsible for adult catechesis explained: "When parish adults concerned about social justice take action together, I think such reflection is less common. When adults volunteer for other service ministries (hospital visitation, prison ministry, etc.), reflection happens only if the coordinating parish staff person provides opportunity for it—in other words, it’s hit or miss. Obviously, it is a good thing to do."

Another parish catechetical leader wrote that the reflection component has not exactly related to Catholic social teaching documents, per se. "The emphasis has been more hands-on and brief reflections on this as an aspect of what it means to be Catholic."

Responses from youth ministers indicated that referencing Catholic social teaching documents can help people understand why the service and/or action is being done. Just naming the source of the message, e.g., NCCB, gives it more credence and makes it seem more like an essential part of faith.

Examples Here are some examples of projects in which reflection occurred:

• Medical Mission to Central America
• Summer Youth programs
• In-service for Communities of Salt and Light
• Many parishes working in Peace Camps with young people with an emphasis on "right" living
• Support for a sister Native-American parish
• "Poor among us"

Basis for Reflection

A person in a diocesan catechetical office said that the basis of service projects can be found in the RCIA. To be Catholic one must do four things regularly:

• Pray the liturgy.
• Provide formation in the context of the liturgy.
• Introduce the prayer life of the Church.
• Do apostolic works.

This person believes the last point is ignored, and that there needs to be a gradual introduction to apostolic work.

Limitations

A few respondents stated that not much reflection currently occurs.

6. How does catechesis for the sacraments incorporate Catholic social teaching?

The responses to this question fell into the categories of general approaches and specific sacraments.

General

Leadership has a big impact. Two people from different diocesan catechetical offices offered these observations. One person wrote: "If social justice is a hallmark of the diocese, then social justice flavors all the ministries." Referring to leadership on a local level, this respondent continued to say that much depends on whether social justice is a strong issue for the DRE, as well as within the individual text series used. The other person said that this happens because "there is an emphasis on ministry and social projects that Catholicism must be lived, not just talked about."

Another person from a diocesan catechetical office stated that catechesis for the sacraments "shows the relationship between worship and everyday living and emphasizes service to others as one of the essential outcomes of authentic worship."

A diocesan director of worship explained that through liturgy, preaching, confirmation, first eucharist, reconciliation, RCIA, people become involved in Catholic social teaching as a community. Catholic social teaching can also be a component of parent sessions for children’s sacrament preparation: baptism (and eucharist and reconciliation) preparation can invite and encourage and offer assistance regarding justice awareness in the home.

Baptism

A respondent from a diocesan worship office wrote: "Since liturgy is intimately related with life, the sacramental reality of each sacrament is related to living in the world. For example, in baptismal preparation we prepare to truly encounter the death and resurrection of Jesus Christ. If one is of catechetical age, the preparation should also train them to live the death and resurrection in the world, as a way of life."

A person involved in adult catechesis spoke of the design of workshops for parents and those preparing to receive the sacraments (age appropriate). These would demonstrate the linkage of the baptismal call to responsibility for Gospel living. A parish catechetical leader pointed out that "baptismal promises are renewed regularly within the context of being called to be Christ to others and we are responsible to live that out."

Eucharist and Reconciliation

For Eucharist and Reconciliation there were three observations. One respondent in a parish position said that catechesis for the sacraments incorporates Catholic social teaching as part of the process of becoming part of a community in which all are equal in Eucharist preparation. The person added that for Reconciliation preparation, "Children’s/youth programs build in [Catholic social teaching] through ‘examination of conscience’ activities related to life events."

Citing the Catechism of the Catholic Church and other documents, an adult catechetical leader said that Catholic social teaching can be a component of parent sessions for children’s sacrament preparation. (For Reconciliation, CCC 1435, 1459 were cited, and for Eucharist, CCC 1397.)

An opposite opinion came from a person in a diocesan catechetical office who wrote that Catholic social teaching is not overtly contained in catechesis for First Eucharist and First Reconciliation.

Confirmation

A person from a diocesan worship office wrote: "Since liturgy is intimately related with life, the sacramental reality of each sacrament is related to living in the world. For Confirmation, prepare people to be configured to Christ." A parish catechetical leader explained that for Confirmation and Eucharist preparation, living and acting as Jesus calls us to live is fundamental to our baptismal commitment, i.e., according to Catholic social teaching.

Responses from people in diocesan catechetical offices explained that Catholic social teaching was highly present in Confirmation preparation, that it is one of the major themes. One said that those preparing for Confirmation learn they are responsible to reach out to the entire community in service and that stewardship is a way of life for them as it applies to social justice issues. Another explained that service is a major component and that aspects of involvement need to be substantive, as opposed to such incidental activities as setting up chairs for an event.

Youth ministry respondents said that in many parishes and dioceses, preparation for Confirmation involves some form of service. When the service piece is handled well, the learning and reflection pieces reference Catholic social teaching. But the quality of the service programming varies greatly from one parish to the next. And there is much confusion about why service (and Catholic social teaching) fits into the Confirmation catechesis program, but is not part of the other initiation sacraments, or a requirement for adults involved in the RCIA.

There were other people who saw mixed results in the efforts in Confirmation. One person in adult catechetical ministry said: "There are service projects for Confirmation, although these can be very iffy." A person active in parish ministry said that parishes are making an effort in this matter regarding Confirmation preparation, but there is not much talk from teachers and catechists.

RCIA

One of the respondents responsible for adult catechesis wrote: "Coordinators for the Catechemenate process and the Rite of Christian Initiation of Adults emphasize the notion of outreach and service to the parish and community as part of the formation of catechumens and candidates. Service projects are identified and catechumens and candidates are asked to reflect on those they feel called to serve. The content of Catholic social teaching is not taught, per se."

The responses from those in youth ministry indicated that sacramental catechesis linked to Catholic social teaching most likely occurs with RCIA and Confirmation preparation. People involved in social ministry are often called to describe their work and motivations with RCIA candidates. If the speakers are well-grounded in Catholic social teaching, it is usually woven well into their presentation. Otherwise, the service piece clicks but the justice dimension can be lost.

Limitations

Not all the responses were positive. A respondent from a diocesan social action office did not think much Catholic social teaching was being incorporated into sacramental catechesis, "though occasionally a DRE will contact me." A representative of adult catechesis was only a bit more positive: "Hopefully our ‘catechesis for the sacraments’ includes social catechesis."

7. What linkages are made between sacramental formation and Catholic social teaching ministries?

General

Some responses were positive and enthusiastic. "Sacramental catechesis always includes social justice teaching and outreach ministries in parishes." Some specific examples offered by parish catechetical leaders include:

• Children send letters to seniors and shut-ins.
• Hands-on service projects are integrated into sacramental preparation.
• Speakers are brought in to address issues like right to life, AIDS education, acceptance of persons in other life situations.
• Students are connected with committees/groups as apprentices in various outreach initiatives.
• Collections at liturgies where sacraments are conferred go to the poor or needy.

A person in a diocesan worship office wrote that engagement is always in relation to people doing ministry. An effort is made to link young people to people who regularly do Catholic social teaching ministry. The young people then are working with people who have Catholic social teaching as part of their own lifestyle. A parish catechetical leader wrote that there are "service projects for all sacraments, for example, done by family as a unit for the Eucharist program."

A respondent from a diocesan catechetical office who works with adults said that preparation for reception of Baptism, Eucharist, and Confirmation is designed to include reflection on solidarity and actions to promote the common good. A diocesan worship office respondent wrote that there should be a "link between sacramental formation and formation in general; liturgy, homily, RCIA, sacrament of sick and viaticum, care of sick and dying; all have a right to the sacraments."

Below are responses categorized by the sacraments is indicated.

Baptism

• "Adult baptism clearly includes a commitment to live a life of service as Jesus has modeled."
• "In the baptismal preparation there is an awareness of our responsibility to the community at large coming from our solidarity as human beings."

Eucharist

• "The authentic participation in the Eucharist should lead people to action—to help others. By saying ‘amen’ we also make a commitment ‘to be blessed, broken, and poured out for others’ just as Jesus was."

 Confirmation

• "With respect to Confirmation, the commitment to serve others is part of the commitment to be fully initiated into the life and mission of the Church."

Reconciliation

• "Preparation for this sacrament helps to make people aware of the times they have neglected service to others."

RCIA

• The "RCIA process [is] often the place for good reception of these teachings."

Limitations

Seven respondents did not think there was much success in this area. These included three people working with adult catechesis, two people in diocesan catechetical offices, one person from a diocesan worship office, and one in parish ministry. The comments included:

• "none of which I am aware"
• "not too much"
• "if any, they tend to be weak and short-lived"
• "not very well—at most basic level—generic references for caring for poor."

Another person explained that these efforts occur mostly with older children, and less often with the younger children. Other comments include:

• "People who are well trained make connections between Eucharist and social justice. Other than that, it probably doesn’t happen much."
• "Probably only via RCIA 75.4 [regarding the witness of Christian living], when that is an active part of parish initiation ministry."

A respondent from a diocesan worship office said that "catechetical texts need to make linkages; currently, they highlight it but do not make linkages."

8. What local resources can you go to to find out more about Catholic social teaching?

(Arch)diocesan Offices

• Social Justice Office / Resource Center (8 references)
• Parish Social Ministry program (4 references)
• Peace and Justice Office / Commission (4 references)
• Religious Education Office (3 references)
• Catholic Healing and Development Office
• Diocesan Catholic Conference
• Pastoral Office

The responses often referred to specific people within these offices, and one person utilized each of the directors of the diocesan offices. Others cited the activities and information that is available. For example, "Published documents from bishops come to the office. Important to be on the mailing lists for key social justice agencies." There are also sources within the office, such as the Office library and the diocesan media center.

There are also efforts to coordinate efforts of the offices, seen by the responses from persons from two diocesan catechetical offices. One person wrote: "We also have a diocesan committee representing all of the major departments of the chancery that meet regularly in order to be aware of the major and current issues of social justice." Another said: "There are two groups concerned with social justice, broad-based groups centered in churches, one of which is an affiliate of industrial area foundations centered in Chicago."

Other Organizations / Institutions

• Catholic universities, colleges, and seminaries (6 references)
• Catholic Charities (3 references)
• Catholic Worker Houses (2 references)
• Pax Christi (2 references)
• Bread for the World
• Eight Day Center for Justice—Chicago
• Children’s Defense Fund
• Mexican American Cultural Center
• Oxfam
• Other Catholic social action groups and organizations

Youth ministry respondents also spoke of the need to network and share resources with agencies in their area that focus on specific issues and/or deal with the issues affecting adolescents: other churches and religious congregations, counseling centers, advocacy groups, etc.

Church documents and other print resources

• Church documents, the encyclicals, e.g., Rerum Novarum, Laborem Exercens, Centesimus Annus, etc. (two references)
• The Catechism of the Catholic Church
• USCC published materials in diocesan library
• Print and video literature from the USCC
• Center for Ministry Development
• Justice offices sponsored by religious communities
• St. Mary’s Press

The need for more materials directed at adolescents and their families was noted by several youth ministry respondents.

General

In the area of leadership, respondents from two diocesan worship offices noted the communication from the ordinaries of their dioceses. One said the bishop mails out statements to pastoral ministers in the diocese, including statements from the NCCB. Another said the ordinary’s desk is strong in this area. A person from a diocesan catechetical office referred to the "many outstanding priests and lay leaders" who speak effectively in the areas related to social justice. Other references were made to specific events or programs, such as the "‘Way of Cross: Way of Justice’ ceremony on Good Friday that stops at various outreach centers in the city."

One person pointed out that Catholic social teaching is always a part of the mission of the diocesan paper, and another said there were city and suburban resources to draw on. One response simply said: "Lots is going on in the diocese."

Limitations

A respondent from a social action office did not think there was much available for further learning about Catholic social teaching, although there are many resources that support doing it. Another viewpoint, from a parish catechetical leader, was that the resources are not lacking, it is just that they are not well used.

9. What hinders more being done regarding Catholic social teaching?

Lack of Acceptance

According to the majority of the respondents, the greatest obstacle appears to be the inability of many Catholics to recognize that social teaching and social action are as intrinsic to their faith as spirituality. As a member of a diocesan catechetical office stated: "But the gospel calls us to a much more demanding response—especially to the areas of justice and service."

Several reasons were offered for this.

• "In our area there is a strong resistance, that the Church and social justice are not related. There is a strong image here that the Church is only spiritual and has little to do with our earthly life. So, the social justice imperatives from Rome are difficult to be heard by many of the faithful."
• "The gospel message and the teachings of our popes and bishops are very demanding and go beyond the keeping of the ten commandments—instead moving toward the challenge of Jesus to ‘love one another as I have loved you.’"
• Some view Catholic social teaching as irrelevant to themselves—"I give money at church, that’s enough," or "It’s not my problem."
• The notion that social teaching is an add-on rather than an integral part of the Gospel message.
• The general disconnection between faith and social teaching, i.e.,
  Church–State separation.
• "‘You can lead a horse to water but you can’t make him drink’—and you can offer formation regarding Catholic social teaching but you can’t make them come."

When people do not recognize Catholic social teaching as based in faith, they can react negatively when they hear it discussed in the context of faith. This can have an effect on parish leaders. Two respondents felt that preaching on social teachings is limited because of negative feedback on these homilies or for fear of splitting the congregation.

In addition, a respondent involved in diocesan social ministry felt that "it just causes too much trouble for the pastor," while a person involved in adult catechesis reflected that "some are offended by (aspects of) this teaching." Comments from two parish respondents were that "it makes people uncomfortable, therefore, receptivity is low;" and "there is a climate of apathy and indifference as Catholics move to upper suburban groups."

Some respondents who are part of youth ministry felt that on the part of individuals sometimes it is fear—fear that Catholic social teaching will move them out of their comfort zone, make them feel guilty, or call them to get involved in things they are not ready for. On the part of Church leadership, it is sometimes perceived that there is occasionally a hesitation to lay another "burden" on people, to make another demand on already stressed-out or busy people.

Others in youth ministry said that because justice, when it is taken seriously, impacts people’s lives and lifestyles, there is often a hesitation or unwillingness to look at the issues. And sometimes there is outright hostility. If the issues are not dealt with pastorally, and if it does not look like there is strong support (not just tolerance) from the top down, there can be very poor results.

Even when people recognize Catholic social teaching as intrinsic to their faith, there frequently are obstacles. A respondent who works in the area of adult catechesis offered that "Catholics see the teaching as too abstract or irrelevant to their day-to-day experience. If it contained more real-life applications, it might seem relevant."

One parish catechetical leader felt that a significant hindrance in affluent parishes is the level of disagreement about how to best address issues—and which should be addressed. This causes controversies and delays in action being taken. Finally, a respondent from the area of adult catechesis wrote that even some of those motivated to act on behalf of justice are not interested in the teaching that supports/promotes the social ministry they value. Education Education stands as the major way to bridge the gap between spirituality and social justice in the understanding of faith. This is especially true for Catholic adults. One leader from a diocesan catechetical office said that the major justice themes of the gospel and the teachings of the popes and bishops are not well known among the majority of Catholics.

A diocesan respondent involved in adult ministry said that "It is not integrated into resource materials in a manner that connects social teaching with the life of the Church or the individual believer." A respondent from another diocesan catechetical office offered a possible approach: "We have done both action without reflection and reflection without action. We need to connect the two." Finally, a person from a diocesan worship office said there is a lack of formation and knowledge on liturgy and social justice.

Youth ministry respondents said that while many have caught on to the "call to service," the justice dimension (and principles that undergird it) is still unfamiliar to most. One of the respondents noted that the vision is great, but that it is seldom brought down to a practical, personal level with young people or with the adult volunteers who work with them.

One youth ministry respondent said the term "Catholic social teaching" is still unknown to most people in the Church. And even those who know the term may not be familiar enough with the available resources to help others draw the connections. Too little discussion has been done at all levels, so people either do not see the justice dimension, or if they do, do not have the tools (words, concepts) needed to name the experience.

Another youth ministry respondent raised the issue of the difficulty in making justice integral in ministry with young people when little has been done to help their parents and families grow in their understanding of justice. It does not do a lot of good to educate youth in Catholic social teaching if their families are not exposed to the same kind of education. Adolescents and their families do not need any more tension in their lives. Family and adult education are crucial to the success of similar efforts with youth.

Two respondents felt that the Church does not focus enough on social teaching, and that the Church at national, diocesan and local levels has not effectively put documents into action. A respondent from youth ministry believes that there is too much ignorance on the part of people of the effects of poverty and injustice on other people’s lives. Because people do not know, they do not do anything. And sometimes when they attempt to do something, they do it ineffectively. A parish catechetical leader thinks the "‘Church Voice’ focuses more on what you should not do rather than on what you should do."

A few engaged in what may be described as self-evaluation. Responses from youth ministers indicated that young people need more models and mentors on the parish or local level who are willing to share their time and justice involvement with youth. It is necessary to start looking at parishes as a whole and learn how to move our people as a whole (not as a small group) toward conversion.

A parish catechetical respondent wrote: "We're not direct or forceful enough in what we teach—we don't challenge people to examine how their choices affect those who are less well-to-do." A person from a diocesan catechetical office said that sometimes they approach the topic with self-imposed limitations: "our own self saying not to bombard people with too much—but people will take it."

A respondent in youth ministry wrote: "Many Church leaders haven’t had the opportunity or taken the chance for continuing education in this area, therefore they don’t talk it, preach it, teach it, or push it. Even if they’ve seen the documents, they haven’t had the time or training to read them, unpack them, and apply them effectively."

Referring to the situation of the local level, two people from diocesan offices commented that priests and parish staff have not had formation in Catholic social teaching. Once again, homilies were mentioned. A respondent from the area of adult catechesis said that "Laity tend to be glad once they hear it, but don’t hear it enough, especially in homilies." A member of a diocesan worship office offered one reason for this: "homiletics does not really address it [Catholic social teaching]. There is a need for priests to develop skills to deal with CST."

Several comments from respondents involved in youth ministry focused on the needs of the parish level. Catholic social teaching has not yet been woven very well into parish resources. Unless there is a focus on justice or a specific issue, there is not much reference to Catholic social teaching, e.g., in Church history, scripture, or worship resources. There is a lot of potential for integrating Catholic social teaching into the structure of parish programs and activities, but there needs to be a conscious and intentional effort.

The lack of personnel was also cited. One diocesan leader said that there are very few diocesan and parish personnel whose primary responsibility is to promote understanding of social justice and coordinate actions to carry it out. Counter-cultural

Several offered reasons that could be categorized as counter-cultural, i.e., that society mitigates against principles being lived. Some referred to materialism. "More Catholics seem to own the values of American consumerism than they do American Catholicism. Therefore, they do not want to be told that living a "just" life requires that they give up, at least in part, their participation in the Great Consumer Spectacular." Another wrote that "‘Live simply so that others might simply live’ and other ‘justice’ phrases are not very appealing to consumers who have been bred to believe that `you are what you own.’"

Other pressures of society were mentioned by respondents in diocesan offices:

• Distrust—distrust or disinterest in institutions hinders the effectiveness of the Church’s teaching on any subject.
• Resistance to change—many people are resistant to hearing about the issues. There is a mentality resistant to change, or fear of having to change.
• Self-reliance—a pervasive attitude in society that "I take care of myself."

10. What would improve the use of Catholic social teaching in this ministry?

Referring to the dichotomy cited in question 9, many saw the integration of spirituality and social justice as an important step to improving the implementation of Catholic social teaching.

A respondent from the area of adult catechesis wrote: "Root it in spirituality and in people’s relationship with Jesus, and in action and life experience. Keep strong the linkage between prayer and action (so that action is always rooted in and nourished by prayer, and prayer always opens toward faith-conversion and social action), and between social doctrine and actual service (not to induce guilt on the part of program participants, but so that the experience of those who engage in service is enriched by the teaching and its scriptural roots, and so that social justice teaching-and-learning is always in touch with life, especially the life of the poor)."

Others in diocesan offices said it is necessary to raise the awareness of Catholic persons that "being a ‘good’ Catholic means embracing and living the social teaching," and that "the challenge of social justice [is] something all Catholics are called to address, not just those special people involved in it as a full time ministry." It is the gospel mandate.

As part of the effort to accomplish this, ten people from various areas of responsibility recommended leadership development and training at all levels, diocesan as well as parish. A respondent from one diocesan catechetical office said: "We need to familiarize ourselves with and be converted to Catholic social teaching. We have not immersed ourselves in our own teaching," and an adult catechetical leader echoed this, writing: "There needs to be a national focus on Church social teaching."

One of the respondents in youth ministry said there needs to be "more structured and consciousness-raising programs for leaders. Church leadership needs to encourage and challenge people to move out of comfort zones—by modeling it instead of just talking it."

Three respondents from parish ministry focused on the development of the leadership of the parish staff. One wrote: "The excellent resources that now exist need to be used to teach adults and catechists and parish leadership." Another, citing the DREs in particular, said there needs to be a "stronger example among parish leadership actually working for social and systemic change." The third said there should be "more comprehensive training for clergy and lay leadership in social justice."

Four people referred to the clergy or the parish staff, the need for greater formation, understanding, and support. A person from a diocesan catechetical office wrote that "more support [is needed] from the clergy in the issues of social justice. Our people tend to look towards them for leadership and will follow where they are led." A parish ministry respondent felt that this development should begin at the seminary level and with theological formation.

There were several references to liturgies and homilies. A youth ministry respondent believes that "since the only contact many people have with continuing education is the homily they hear on the weekend, Catholic social teaching needs to be more integrated into weekly liturgies, through focused homilies, readings, prayers, etc. Maybe a seasonal focus with special symbols, family activities, etc., would be a good approach."

A member of a diocesan catechetical office wrote: "More consistent and comprehensive preaching that links the gospel message with everyday living—especially helping Catholic adults understand the need to think and act beyond their local parish and/or their local diocesan community—and into their global society."

Other suggestions recommended focusing on family-based events or activities. One, from a diocesan catechetical office, said: "We have to provide concrete opportunities for families and parish communities to become actively involved in activities relating to justice and service that are realistic and take into account the many demands and pressures on families today." Another came from a person in parish ministry, who said it is necessary to help families overcome the norm of consumerism, "especially once they realize that all these ‘things’ aren't making them happy."

Responses from those in youth ministry indicated that there should be more opportunities or increased use of justice immersion experiences that increase people’s exposure, education, etc. In this area, new experiences can go a lot further that new ideas can in changing how people think and act. As part of this, Christian service commissions in parishes need to be better equipped to do the analysis and reflection pieces. Often the service component is done well, but the learning and reflection pieces are lacking.

As described by one leader in adult catechesis, there needs to be more catechesis directed towards adults to increase the awareness of Catholic social teaching. A person in parish ministry emphasized that this must be presented in such a way that adults are encouraged to pursue such catechesis.

Another person in parish ministry wrote that there needs to be more parish-based study and preaching, and certainly the involvement of "the laity in the formation of parish based, deanery, and diocesan level social justice task forces."

Other recommendations for improvement included the following:

Education

• "National Issues Forums are helpful because they shed the light of Catholic teaching on tangible, domestic public policy issues, putting social teaching in dialogue, so to speak, with public policy issues."
• "A forum in the Catholic community is a wonderful way to raise a Catholic person’s awareness about the Church’s social teaching."
• "[Have] more people teaching it, [and] get it into parishes."
• "[Develop] specific materials for families, children, and adolescents that are age-specific, developmentally sound, and practical."
• "There’s a need for a greater understanding of how to help people move from one stage to another in their justice growth, so it is less frightening or overpowering."
• "Hold up examples of ‘real people’ (ordinary folk) who are living out various Catholic social teaching principles."

Liturgical

• "[Provide] resources for helping people to see social dimensions of the liturgy and the ethical dimensions of the eucharistic celebration."
• "[Provide] better liturgical resources that stress this relationship."
• "[Use] a ‘mystagogical’ technique—second reflection. Begin with parents after the baptism of child and in all sacraments."

Dialogue

• "[Orchestrate] opportunities for diverse groups in the Church to speak to each other in a civil and loving manner, something along the line of [what] the late Cardinal Bernardin was organizing."
• "Religious education directors can be a valuable resource for social action directors, helping them develop a strategy for sharing Catholic social teaching more broadly. The reverse is also true. Social action directors can be a resource for religious education directors, helping them to communicate the message of Catholic social teaching through various religious education programs."
• "Church leaders need to more effectively partner with other religious, community, and school groups around issues of concern, and share their rationale for involvement and action."
• "People who take Catholic social teaching seriously and get regularly involved in justice issues, sometimes feel isolated, or frustrated with perceived apathy on the part of others. There needs to be more networking so people can support one another and share success strategies."
• "‘Multiplicity of priorities’ need to be sorted out."

Miscellaneous

• "Keep up the emphasis on it."
• "We sometimes overlook our internal injustices, preferring to critique corporate misdeeds."
• "We also need to pay attention to the abuses that go on in our families, as well. We need parish-based centers to help families deal with violence."

Resources Used and Needed

• "The Catechism and the Gospel of Life have been valuable references."
• "Assist publishers in better integrating Catholic social teaching into print and video materials."
• "[Provide] access to printed resources of the USCC."
• "[Develop] age appropriate catechetical resources for adults."