Justice

Justice - Pope Francis     

17.06.13  Holy Mass  Santa Marta     Matthew 5: 38-42,     2 Corinthians 6: 1-10 


This is something that goes against the world's logic. Such a logic responds to an offence with an equal and adverse reaction, because we must defend ourselves, we must fight, we have to defend our ground. And if someone strikes us once, we will strike them twice and so defend ourselves. That is the thinking, it's normal, right?

Yet, Jesus goes beyond this and says that after we have been struck, one ought to pause for a while together with the other person, to dedicate some time to the person. And if he asks for something, we ought to give him even more. This is Jesus' law: the justice that delivers is another justice, totally different from 'an eye for an eye, and a tooth for a tooth'.

Paul gives us an expression that may help us to understand the meaning of the blow to the cheek and other such things. In fact, he ends with these words: 'as [people] having nothing, and yet possessing everything'.


Pope Francis  19.02.17  Angelus, St Peter's Square   7th Sunday in Ordinary Time     Matthew 5: 38-48   

Pope Francis about Revenge, Enemies and Justice 19.02.17

Dear Brothers and Sisters, Good morning!

In this Sunday’s Gospel (Mt 5:38-48) — one of the passages that best illustrates Christian “revolution” — Jesus shows us the way of true justice through the law of love which is greater than the law of retaliation, “an eye for an eye and a tooth for a tooth”. This ancient law imposed the infliction on wrongdoers of a punishment equivalent to the damage they caused: death for those who killed, amputation for those who injured, and so on. Jesus does not ask his disciples to abide evil, but asks them to react; however, not with another evil action, but with good. This is the only way to break the chain of evil: one evil leads to another which leads to another evil.... This chain of evil is broken and things truly begin to change. Evil is, in fact, a “void”, a void of good. It is not possible to fill a void, except with “fullness”, that is, good. Revenge never leads to conflict resolution. “You did this to me, I will do it back to you”: this never resolves conflict, nor is it even Christian.

According to Jesus, the rejection of violence can also involve the sacrifice of a legitimate right. He gives a few examples of this: turn the other cheek, give up your coat or money, accept other sacrifices (v. 39-42). But such sacrifice does not mean that the demands of justice should be ignored or contradicted. No, on the contrary, Christian love, which manifests itself in a special way in mercy, is an achievement superior to justice. What Jesus wants to teach us is the clear distinction that we must make between justice and revenge. Distinguishing between justice and revenge. Revenge is never just. We are permitted to ask for justice. It is our duty to exercise justice. We are, however, not permitted to avenge ourselves or, in any way foment revenge, as it is an expression of hatred and violence.

Jesus does not wish to propose a new system of civil law, but rather the commandment to love thy neighbour, which also includes loving enemies: “Love your enemies and pray for those who persecute you”. (v. 44) And this is not easy. These words should not be seen as an approval of evil carried out by an enemy, but as an invitation to a loftier perspective, a magnanimous perspective, similar to that of the Heavenly Father, who, Jesus says, “makes his sun rise on the evil and on the good, and sends rain on the just and on the unjust”. (v. 45). An enemy, in fact, is also a human being, created as such in God’s image, despite the fact that in the present, that image may be tarnished by shameful behaviour.

When we speak of “enemies”, we should not think about people who are different or far removed from us; let us also talk about ourselves, as we may come into conflict with our neighbour, at times with our relatives. How many hostilities exist within families — how many! Let us think about this. Enemies are also those who speak ill of us, who defame us and do us harm. It is not easy to digest this. We are called to respond to each of them with good, which also has strategies inspired by love.

May the Virgin Mary help us follow Jesus on this demanding path, which truly exalts human dignity and lets us live as children of our Father who art in Heaven. May she help us exercise patience, dialogue, forgiveness, and to be artisans of communion, artisans of fraternity in our daily life, and above all in our families.



http://w2.vatican.va/content/francesco/en/events/event.dir.html/content/vaticanevents/en/2019/1/18/vespri-unitadeicristiani.html

Today marks the beginning of the Week of Prayer for Christian Unity, in which all of us are asked to implore from God this great gift. Christian unity is a fruit of God’s grace, and we must dispose ourselves to accept it with generous and open hearts. This evening I am particularly pleased to pray together with representatives of other Churches present in Rome, and I offer them a fraternal and heartfelt greeting. I also greet the ecumenical delegation from Finland, the students of the Ecumenical Institute at Bossey, who are visiting Rome to deepen their knowledge of the Catholic Church. My greeting also goes to the young Orthodox and Oriental Orthodox students sponsored by the Committee for Cultural Collaboration with Orthodox Churches of the Council for Promoting Christian Unity.

The Book of Deuteronomy sees the people of Israel encamped in the plains of Moab, about to enter the land that God promised them. Here Moses, as a kind father and the leader appointed by the Lord, repeats the Law to the people, and instructs and reminds them that they must live with fidelity and
justice once they have been established in the Promised Land.

The passage we have just heard shows how to celebrate the three main feasts of the year: Pesach (Passover), Shavuot (Weeks), Sukkot (Tabernacles). Each of these feasts requires Israel to give thanks for the good things received from God. The celebration of a feast calls for everyone’s participation. No one is to be excluded: “And you shall rejoice before the Lord your God, you and your son and your daughter, your manservant and your maidservant, the Levite who is within your towns, the sojourner, the fatherless, and the widow who are among you, at the place which the Lord your God will choose, to make his name dwell there” (Deut 16:11).

Each of these feasts requires a pilgrimage to the “place that the Lord will choose, to make his name dwell there” (v. 2). There the faithful Israelite must come before God. Though the Israelites had been slaves in Egypt, lacking personal possessions, they are not to “appear before the Lord empty-handed” (v. 16); the gift of each is to correspond to the blessing received from the Lord. In this way, all will receive their share of the country’s wealth and will benefit from God’s goodness.

It should not surprise us that the biblical text passes from the celebration of the three principal feasts to the appointment of judges. The feasts themselves exhort the people to justice, stating that all are fundamentally equal and all equally dependent on God’s mercy. They also invite all to share with others the gifts they have received. Rendering honour and glory to the Lord in these yearly feasts goes hand in hand with rendering honour and justice to one’s neighbour, especially the weak and those in need.

The Christians of Indonesia, reflecting on the theme chosen for this Week of Prayer, decided to draw inspiration from these words of Deuteronomy: “Justice, and only justice, you shall pursue” (16:20). They are deeply concerned that the economic growth of their country, driven by the mentality of competition, is leaving many in poverty and allowing a small few to become immensely
wealthy. This jeopardizes the harmony of a society in which people of different ethnic groups, languages and religions live together and share a sense of responsibility for one another.

But that is not simply the case in Indonesia; it is a situation we see worldwide. When society is no longer based on the principle of solidarity and the common good, we witness the scandal of people living in utter destitution amid skyscrapers, grand hotels and luxurious shopping centres, symbols of incredible wealth. We have forgotten the wisdom of the Mosaic law: if wealth is not shared, society is divided.

Saint Paul, writing to the Romans, applies the same thinking to the Christian community: those who are strong must bear with the weak. It is not Christian “to please ourselves” (15:1). Following Christ’s example, we are to make every effort to build up those who are weak. Solidarity and shared responsibility must be the laws that govern the Christian family.

As God’s holy people, we too constantly find ourselves on the threshold of entering the Lord’s promised kingdom. Yet, since we are also divided, we need to recall God’s summons to justice. Christians too risk adopting the mentality known to the ancient Israelites and contemporary Indonesians, namely that in the pursuit of wealth, we forget about the weak and those in need. It is easy to forget the fundamental equality existing among us: that once we were all slaves to sin, that the Lord saved us in baptism and called us his children. It is easy to think that the spiritual grace granted us is our property, something to which we are due, our property. The gifts we have received from God can also blind us to the gifts given to other Christians. It is a grave sin to belittle or despise the gifts that the Lord has given our brothers and sisters, and to think that God somehow holds them in less esteem. When we entertain such thoughts, we
allow the very grace we have received to become a source of pride, injustice and division. And how can we then enter the promised kingdom?

The worship befitting that kingdom, the worship demanded by justice, is a celebration that includes everyone, a feast in which gifts received are available to and shared by all. To take the first steps towards the promised land that is our unity, we must first of all recognize with humility that the blessings we have received are not ours by right, but have come to us as a gift; they were given to be shared with others. Then, we must acknowledge the value of the grace granted to other Christian communities. As a result, we will want to partake of the gifts of others. A Christian people renewed and enriched by this exchange of gifts will be a people capable of journeying firmly and confidently on the path that leads to unity.



Pope Francis     11.03.20 General Audience, Library of the Apostolic Palace  - Catechesis on the Beatitudes   Matthew 5:6  

Pope Francis talks about Justice 11.03.20

Dear brothers and sisters, good morning!

In today's audience, we continue to meditate on the luminous path of happiness that the Lord has given us in the Beatitudes, and we come to the fourth: "Blessed are those who hunger and thirst for justice for they will be satisfied"(Mt 5:6). 

We have already encountered poverty in spirit and weeping; and now we are confronted with an additional kind of weakness, that connected with hunger and thirst. Hunger and thirst are basic needs, they are about survival. This should be emphasized: here we are not dealing with a general desire, but a vital and daily need, such as nourishment.
But what does it mean to be hungry and thirsty for justice? We are certainly not talking about those who want revenge, indeed, in the previous Beatitude we spoke of meekness. Certainly injustices hurt humanity; human society has an urgent need for fairness, truth and social justice; let us remember that the evil suffered by the women and men of the world reaches to the heart of God the Father. What father would not suffer from the pain of his children?

The scriptures speak of the pain of the poor and the oppressed that God knows and shares. For hearing the cry of oppression raised by the children of Israel – as the book of Exodus recounts (cf. 3:7-10) – God has come down to free his people. But the hunger and thirst for justice that the Lord speaks to us is even deeper than the legitimate need for human justice that every man carries in his heart.
 
In the same sermon on the mount talk, a little further on, Jesus speaks of a justice greater than human right or personal perfection, saying: "If your justice does not exceed that of the scribes and Pharisees, you will not enter the kingdom of heaven"(Mt 5:20). And this is justice that comes from God (cf. 1 Cor 1:30).

In the scriptures we find a thirst expressed deeper than the physical thirst, which is a desire placed at the root of our being. A Psalm says: "Oh God, you are my God, at dawn I seek you, my soul thirsts for you, my flesh longs for you, as a deserted, arid, waterless land"(Psalm 63:2). The Fathers of the Church speak of this restlessness that dwells in the heart of man. St. Augustine says, "You have made us for you, Lord, and our hearts cannot find peace until it rests in you." [1] There is an inner thirst, an inner hunger, a restlessness ...

In every heart, even in the most corrupt person and far from the good, there is a hidden yearning for the light, even if it lies under the rubble of deception and error, but there is always the thirst for truth and good, which is the thirst for God. It is the Holy Spirit that arouses this thirst: it is He who has shaped our dust, He is the creator breath that gave it life.

For this reason, the Church is sent to announce to everyone the Word of God, imbued with the Holy Spirit. Because the Gospel of Jesus Christ is the greatest justice that can be offered to the heart of humanity, which has a vital need for it, even if it does not realize it. 

For example, when a man and a woman marry, they intend to do something great and beautiful, and if they keep this thirst alive they will always find their way forward, in the midst of problems, with the help of Grace. Young people also have this hunger, and they must not lose it! It is necessary to protect and nourish in the hearts of children that desire for love, tenderness, for acceptance that they express in their sincere and luminous impulses.

Each person is called to rediscover what really matters, what he really needs, what makes life good and, at the same time, what is secondary, and what can be safely done without.

Jesus proclaims in this Beatitude – hunger and thirst for justice – that there is a thirst that will not be disappointed; a thirst that, if pandered to, will be satisfied and will always succeed, because it corresponds to the very heart of God, to his Holy Spirit which is love, and also to the seed that the Holy Spirit has sown in our hearts. May the Lord give us this grace: to have this thirst for justice that is precisely the desire to find it, to see God and to do good to others.