Recently there was a gathering in Washington DC to commemorate the 40 th Anniversary of the Second Vatican Council's Constitution on the Church in the Modern World .

The specific goal of the gathering was to examine how the Constitution from Vatican Council II had influenced Catholic Social Justice Ministry. There was a consensus at the gathering that social consciousness was present in the Church prior to Vatican Council II but, too frequently, it was limited to caring for those in need of public or Church-based assistance. The Constitution on the Church in the Modern World gave new perspective to the Church in the understanding of and its responsibility for the ministry of social justice.

The stance of people

Some Catholic people have not moved from the pre-conciliar understanding of social justice. They seem to be unaware of the historic and current papal encyclicals on the subject. They continue to understand social justice exclusively as helping the poor.

It must be admitted, to their credit, that they care for the poor with generosity and perseverance. However, most Catholic people have accepted the leadership of Vatican Council II and have broadened their understanding of social justice.

Those committed to social justice in the spirit of Vatican Council II still care for the poor, but they also embrace an understanding of social justice that includes advocacy for just policies and legislation with a view to reforming the social order on both a national and international level.

The theme of the gathering in Washington was articulated in a very interesting manner. It read: Founded on Truth, Built on Justice and Animated by Love. Each element of the formula – truth, justice and love – is essential for social justice ministry. Truth is the foundation for social analysis.

Justice is the right of all people and flows from truth. Love is the motive that inspires and motivates those committed to social justice.

The theology of social justice

The Constitution of the Church in the Modern World was somewhat different from other conciliar documents. Its pastoral perspective touched the minds and hearts of people from the very beginning.

It opened with these words, “The joys and the hopes, the grief and the anxieties of the people of this age, especially those who are poor or in any way afflicted, these are the joys and the hopes, the grief and the anxieties of the followers of Christ.

Indeed, nothing genuinely human fails to raise an echo in their hearts.” After social analysis of the contemporary world, the Bishops added, “Christ is the key, the focal point and the goal of the human family and thus sheds light on human problems.”

The theology of the Second Vatican Council's Constitution on the Church in the Modern World taught that civic and political formation was absolutely necessary for everyone, especially the young, if they were to play their part in the political life not only of their own nation but also of the world.

Vatican Council II also helped to reform global solidarity in the Church. People began to think beyond their own borders especially in the face of oppression and conflict. Human development became a priority of those who followed Vatican Council II's teaching.

The Church in the political forum

Ordinarily, the Church involves itself in the political forum through members of the laity who are trained in both government and theology. For these members of the laity, the social teaching of the Church becomes an indispensable reference point for a truly integrated Christian formation.

The recently published 446-page Compendium of the Social Doctrine of the Church reminds the world of Vatican Council II's teaching that Christ has something to say to the human family about human problems.

The nine-page table of contents outlines the social justice agenda and provides easy access to the teaching of the Church on specific issues e.g. human rights, poverty, war and the economy.

The role of the Church in the public forum is not optional, it is obligatory. It flows from the convictions of faith and reason. It is also required by the common good. Politics has been called the struggle for the soul of the world.

Religion must constantly remind humanity that it has a soul and that – truth, justice and love – are the elements that bring meaning to life. The teaching, witness and service of the Church must constantly remind people that there have been many instances in history when the politics of unjust legislation has led to devastating social oppression and brutal inhumanity.

The Draft of the National Gender Policy and Action Plan

It is important to know where documents originate. The Draft document which is being presented for consultation came from the Ministry of Community Development, Culture and Gender Affairs in collaboration with the United Nations Development Programme and the Caricom Gender Equality Programme, CIDA.

The text of the Draft was prepared by the Centre for Gender and Development Studies UWI (Consultant).

It is important to know the status of the document. It is a “Draft” not a Bill. Current dialogue on the nature of the document has been imprecise, possibly with some premeditation to create a false impression. The context of the Draft is the International Instruments signed by Trinidad and Tobago in 1995.

Implementation of the International Instruments will require amendments to the Constitution of the Republic as well as additional legislation. It is important for the general population to be alert to all the issues in the Draft. This process is not about the future of a few, it is about the future of all the people in the nation.

While the Church can support the goal to promote the equality of men and women as a basic human right, it cannot support theories that create rights that are not rooted in the truth and, therefore, are not authentic.

This was the position of the Church at the Beijing World Conference on Women in 1995 and in the Beijing Plus 10 Conference in New York earlier this year. The Church cannot and will not support some of the proposals in the Draft e.g. abortion rights and making same-sex unions equivalent to marriage.

Conclusion

I invite the members of the Archdiocese to become acquainted with all the proposals in the Draft and I request that the appropriate bodies in the administration of the archdiocese along with specialised groups in the archdiocese facilitate hearings on the Draft.

I suggest that the Christian Council and the Inter Religious Organisation bring the Draft to the attention of their respective traditions. Respectful, responsible and informed dialogue is needed so the people of Trinidad and Tobago can be assured that any attempt to legislate on these matters reflects their values rather than determines their values.