Economic Justice Of All Is A Pastoral Message

The Catholic Mission is to bring about the fullness of life for all people in all places and times as Jesus desired. For decades, Meals on Wheels has helped feed those who cannot cook for themselves, but what no one had thought of was creating a mobile laundry to wash the clothes of the homeless. This is what Nick Marchesi and Lucas Patchett did when they founded Orange Sky Laundry in 2014. In the Bible Jesus is recorded many times providing help to the disadvantaged and less fortunate and his call to help others remains as part of living a faithful life today. This essay will explore what Orange Sky Laundry do, how their work relates to scriptural passages in the Bible, the mission of Jesus and Catholic Social Justice Teachings.

One feature of globalization that creates challenges for Christians who are attempting to live out their values in their everyday life is the disposable lifestyle that it enables. In his essay “The Total Economy”, Wendell Berry lays out the logistics of this lifestyle in no uncertain terms. He explains that there are two variables in this equation that allows the cheap production and therefore large profit margin: consumers with surplus money, and a surplus of labor and raw materials. Even as a “poor college student”, I still have a surplus of money at my disposal. The things that I want or “need” are always on the shelf at Walmart, or a click away on the Amazon website. It is easy to buy things cheaply, and

Luke’s Gospel greatly emphasizes the social justice aspect of Christian living. Throughout the third book in the New Testament, the story and history of Jesus Christ is written, and Luke preserves the many sayings of Jesus warning that those with material possessions have a

28). He describes wealth as a “…blessing to mankind,” (Gladden, 8). Gladden’s perspective of causality dissents from Weber and Sellers; he believes that, “…one effect invariably produced by Christianity upon an uncivilized people receiving it is to multiply the wealth of that people,” (Gladden, 5). He argues, Protestantism, and ultimately Christianity, cause people to desire material goods (Class notes, Feb. 28). Thus, Christianity cannot be against capitalism without contradicting itself (Gladden, 8). Gladden’s evidence for his argument stems from the Bible. Gladden contends that there are statements in the Old Testament in which “…the possession and the increase of wealth are adduced as proofs of the favor of God,” (Gladded, 6). Wherefore, the New Testament supplements this argument by clarifying that is expected for men to accumulate wealth and possessions, but also God admonishes people valuing material goods over spiritual good, but not material wealth itself (Gladden,6). That is, people are meant to value spiritual well-being over material goods, but also remember they are commanded to be “fruitful” on earth and thus produce and amass wealth (Gladden, 7). Finally, Gladden realizes capitalism is not the problem; the problem is the unequal distribution of wealth (Class Notes, Feb. 28). He says, “No possible system will remove all

Industrialist Andrew Carnegie was born in Dunfermline, Fife, Scotland in November of 1835 to a family of handloom weavers, a group hit remarkably hard by the mechanization of the textile industry. Abandoning the minimal expectations and the now almost invaluable job of weaving in the Scottish industrial cities, Carnegie's family emigrated to the United States in 1848. After years of work and experience in the expansion of the steel industry, Carnegie obtained a general logic of arguments about labor to the broader realm of social relation, giving specific attention to the role of private upper-class wealth in a democratic society.

Stapleford presents a strong analysis of economic issues with a Christian perception that aligns with Biblical truths. He urges his audience to avoid the temptation of idolatry and materialism but to live a selfless life of sacrifice. Stapleford claims that “there is sanctity in all of labor, and without God’s involvement human labor is futile. In whatever we do, Christians are to do it heartily as unto the Lord, for we do not labor for the food that perishes but for the food that endures to everlasting life” (Stapleford, 2009).

Carnegie came from humble beginnings, but through his extraordinary vision he would become the richest man on the planet and would display idealized influence and inspirational motivation through his philanthropic endeavors, inspiring the nation’s richest to give to charities through the use of foundations. Carnegie was born in Scotland and moved to U.S with his family in 1848 when he was 12 years old. His father attempted to start a weaving business in America, but failed, leaving Carnegie to work in a mill for $1.20 a week (Goldin, 1988, p. 13). Carnegie would go to on to build a fortune worth almost $450 million by making investments and building a technologically advanced steel making process at a time when the U.S was using steel

UPMC Mercy’s Mission and Values statement clearly illustrates the principles of Gaudium et Spes, Part II, Chapter III, Section II: 72, “Christians who take an active part in present-day socio-economic development and fight for justice and charity should be convinced that they can make a great contribution to the prosperity of mankind and to the peace of the world.” (VI, 1965)

Christians do not think money is a bad thing. However, they believe the way money is earned and used is the issue. Most Christians believe that wealth is a gift from God to benefit others. Christians believe that all money belongs to God and he gives them stewardship of his money to use wisely. The Bible teaches, “You cannot serve both God and money.” (Matthew 6:24). For Christians this means that they must be careful not to replace their love for God with the love of money.

Reverend Young addresses Christians about wealth inequality as he states that Jesus cared for the poor and consequently, followers of the faith have an obligation to do the same.

In this book, William Cavanaugh covers four main subjects namely: the free market, consumerism, globalization, and scarcity. Cavanaugh shares what most of the world do not know about the economy, equipping Christians with the ability to identify and bring to existence economic practises that makes the market truly free. This analogy is to be used not only for our own benefit, but also for the benefit of the others. Cavanaugh also argues that we as Christians are not consumed by our desires, but that we are in fact consumed by the Body of Christ. “In the Eucharist we are absorbed by a larger body” (Kindle Edition 594 to 1152). The writer concludes that we must care for others, like Jesus cares for us. That is what becoming the Body of Christ is about. We ought to be

Protecting the rights and dignity of the poor and oppressed is the most important moral duty of the church.’ Critically evaluate this statement with reference to Dietrich Bonhoeffer and Martin Luther King.

your heart and with all your soul and with all your mind.' This is the

The next text is from the 2nd Vatican Council called “Pastoral Constitution,” which focused on bringing the church into modern times. This text focuses on the importance of helping those being marginalized, those who are on the brink of society, and what is the best way that the Church as a community can fight to protect them.

people of God: “Has not God chosen those who are poor in the eyes of