Activity Sheet 5-a

Principles for Land Stewardship

In Strangers and Guests, a statement on land issues, the Catholic bishops of twelve Midwestern states outlined ten principles for stewardship of the land gleaned from the Scriptures and the teaching of the Church:

  1. The land is God’s.
  2. People are God’s Stewards on the land.
  3. The land’s benefits are for everyone.
  4. The land should be equally distributed
  5. The land should be conserved and restored.
  6. Land use planning must consider social and environmental impacts.
  7. Land use should be appropriate to land quality.
  8. The land should provide a moderate livelihood.
  9. The land’s workers should be able to become the land’s owners.

10.The land’s mineral wealth should be shared.

Strangers and Guests – Toward a Community in the Heartland. A Regional Catholic Bishops’ Statement on Land Issues, May 1980, page 13.

Activity Sheet 5-b “Scripture Values Chart”

Scriptural Reference
/ Activity in Passage
1. Genesis 1:10
2. Genesis 1:11-12
3. Genesis 1:21
4. Genesis 1:22
5. Genesis 2:15
6. Genesis 2:20
7. Isaiah 32:15-17
8. Leviticus 19:9-10

Activity Sheet 5-c Common Declaration on Environmental Ethics

COMMON DECLARATION OF JOHN PAUL II
AND THE ECUMENICAL PATRIARCHHIS HOLINESS BARTHOLOMEW I
Monday, 10 June 2002

We are gathered here today in the spirit of peace for the good of all human beings and for the care of creation. At this moment in history, at the beginning of the third millennium, we are saddened to see the daily suffering of a great number of people from violence, starvation, poverty and disease. We are also concerned about the negative consequences for humanity and for all creation resulting from the degradation of some basic natural resources such as water, air and land, brought about by an economic and technological progress which does not recognize and take into account its limits

Almighty God envisioned a world of beauty and harmony, and He created it, making every part an expression of His freedom, wisdom and love (cf. Gen 1:1-25).

At the centre of the whole of creation, He placed us, human beings, with our inalienable human dignity. Although we share many features with the rest of the living beings, Almighty God went further with us and gave us an immortal soul, the source of self-awareness and freedom, endowments that make us in His image and likeness (cf. Gen 1:26-31;2:7). Marked with that resemblance, we have been placed by God in the world in order to cooperate with Him in realizing more and more fully the divine purpose for creation.

At the beginning of history, man and woman sinned by disobeying God and rejecting His design for creation. Among the results of this first sin was the destruction of the original harmony of creation. If we examine carefully the social and environmental crisis which the world community is facing, we must conclude that we are still betraying the mandate God has given us: to be stewards called to collaborate with God in watching over creation in holiness and wisdom.

God has not abandoned the world. It is His will that His design and our hope for it will be realized through our co-operation in restoring its original harmony. In our own time we are witnessing a growth of an ecological awareness which needs to be encouraged, so that it will lead to practical programmes and initiatives. An awareness of the relationship between God and humankind brings a fuller sense of the importance of the relationship between human beings and the natural environment, which is God’s creation and which God entrusted to us to guard with wisdom and love (cf. Gen 1:28).

Respect for creation stems from respect for human life and dignity. It is on the basis of our recognition that the world is created by God that we can discern an objective moral order within which to articulate a code of environmental ethics. In this perspective, Christians and all other believers have a specific role to play in proclaiming moral values and in educating people in ecological awareness, which is none other than responsibility towards self, towards others, towards creation.

What is required is an act of repentance on our part and a renewed attempt to view ourselves, one another, and the world around us within the perspective of the divine design for creation. The problem is not simply economic and technological; it is moral and spiritual. A solution at the economic and technological level can be found only if we undergo, in the most radical way, an inner change of heart, which can lead to a change in lifestyle and of unsustainable patterns of consumption and production. A genuine conversion in Christ will enable us to change the way we think and act.

First, we must regain humility and recognize the limits of our powers, and most importantly, the limits of our knowledge and judgement. We have been making decisions, taking actions and assigning values that are leading us away from the world as it should be, away from the design of God for creation, away from all that is essential for a healthy planet and a healthy commonwealth of people. A new approach and a new culture are needed, based on the centrality of the human person within creation and inspired by environmentally ethical behavior stemming from our triple relationship to God, to self and to creation. Such an ethics fosters interdependence and stresses the principles of universal solidarity, social justice and responsibility, in order to promote a true culture of life.

Secondly, we must frankly admit that humankind is entitled to something better than what we see around us. We and, much more, our children and future generations are entitled to a better world, a world free from degradation, violence and bloodshed, a world of generosity and love.

Thirdly, aware of the value of prayer, we must implore God the Creator to enlighten people everywhere regarding the duty to respect and carefully guard creation.

We therefore invite all men and women of good will to ponder the importance of the following ethical goals:

1.To think of the world's children when we reflect on and evaluate our options for action.

2.To be open to study the true values based on the natural law that sustain every human culture.

3.To use science and technology in a full and constructive way, while recognizing that the findings of science have always to be evaluated in the light of the centrality of the human person, of the common good and of the inner purpose of creation. Science may help us to correct the mistakes of the past, in order to enhance the spiritual and material well-being of the present and future generations. It is love for our children that will show us the path that we must follow into the future.

4.To be humble regarding the idea of ownership and to be open to the demands of solidarity. Our mortality and our weakness of judgement together warn us not to take irreversible actions with what we choose to regard as our property during our brief stay on this earth. We have not been entrusted with unlimited power over creation; we are only stewards of the common heritage.

5.To acknowledge the diversity of situations and responsibilities in the work for a better world environment. We do not expect every person and every institution to assume the same burden. Everyone has a part to play, but for the demands of justice and charity to be respected the most affluent societies must carry the greater burden, and from them is demanded a sacrifice greater than can be offered by the poor. Religions, governments and institutions are faced by many different situations; but on the basis of the principle of subsidiarity all of them can take on some tasks, some part of the shared effort.

6.To promote a peaceful approach to disagreement about how to live on this earth, about how to share it and use it, about what to change and what to leave unchanged. It is not our desire to evade controversy about the environment, for we trust in the capacity of human reason and the path of dialogue to reach agreement. We commit ourselves to respect the views of all who disagree with us, seeking solutions through open exchange, without resorting to oppression and domination.

It is not too late. God's world has incredible healing powers. Within a single generation, we could steer the earth toward our children's future. Let that generation start now, with God's help and blessing.

Rome - Venice, 10 June 2002

Activity Sheet 6-a

Characteristics of a Prophet’s call

  1. Prophets are people who speak on God’s behalf. They have an experience of God, hear God’s Word, receive God’s plans and speak God’s word. Prophets are led by the Spirit.
  1. Prophets are critics who see injustices and suffering in the world and are deeply moved to cry out against these injustices. They speak of a new plan for changed attitudes and behavior for people to assume. Prophets challenge people in power to make better choices that can redress the wrongs done towards the poor.
  1. Prophets always defend the poor and voiceless persons in society. They become voices for the voiceless in society. Prophets are on the side of the poor where God is.
  1. Prophets obey only God, and are not influenced by power, personal glory or possessions. Because they are on God’s side, they can confront kings, priests and the entire people.
  1. Prophets have enormous courage and conviction in speaking out against oppressive situations in their world.
  1. Prophets have vision and are the conscience of the community. Traditionally God sent prophets to be the conscience of the King so that the King would be able to lead the people more towards God’s way of life.
  1. Prophets are always persecuted and are mocked as being out of touch with reality. Prophets suffer the same fate as the people they defend. A prophet’s success always comes after death. Prophets win a spiritual victory because of their faithful commitment to God and to the poor.

Based on material from “Introducing Prophets” by Michael Mulhall, o.carm. in Roots: Finding Strength in Biblical Traditions Part I. CCCB, 1992.

Activity Sheet 6-b

The function of prophets was not to foretell the future, but to announce God’s judgment, to confront the ones who violated God’s law and to comfort those who suffered. The prophets were the conscience of the Israelite nation.

HEBREW SCRIPTURES - There are 18 books of prophecy in Hebrew Scripture, each developing an unfolding of the mind and will of God in the salvation of humanity. These prophecies used powerful symbols and dramatic language to call people to move from apathy to conversion and change. They portrayed God as one of vengeance who would “smite” their enemies. Their symbols were apocalyptic signs of God’s destruction.

WAS JESUS A PROPHETIC VOICE? Jesus began his mission with “The Spirit of the Lord is upon me, because he has anointed me to bring good news to the poor. He has sent me to proclaim release to the captives and recovery of sight to the blind; to let the oppressed go free, to proclaim the year of the Lord’s favor.” (Luke 4:18 NRSV)

According to Hebrew Scriptures, the Savior would be one who would incite a revolution, to enforce exclusivity and give credence to their ritual observances. Instead of exclusivity Jesus showed compassion. Instead of ritual observance, love. Instead of violent revolution, service. Examples include healing through miracles, meals with outcasts, feasting with the poor and purification of the temple. Jesus is the manifestation of God on earth. He is the prophecy realized. He does not bring a message from God but describes his experience as intimacy with a loving, forgiving and saving God.

THE PROPHETIC CALL is saying no to power when it affects human dignity. The prophetic call does not always mean action. It could mean passive resistance, as with Gandhi and or Rosa Parks. Sometimes no action speaks louder than words. Sometimes action is necessary.

HOW DO WE RESPOND TODAY?

______

Activity sheet 6-c

Principles of Catholic Social Teachings

  1. Life and Dignity of the Human Person
  1. Family, Community , Participation
  1. Rights and Responsibilities
  1. Option for the Poor and Vulnerable
  1. The Dignity of Work and Rights of Workers
  1. Solidarity
  1. Care for God’s Creation

Activity Sheet 6-d

Major themes from Catholic Social Teaching

The following ten principles highlight major themes from Catholic social teaching documents of the last century.

Dignity of the Human Person

All people are sacred, made in the image and likeness of God. People do not lose dignity because of disability, poverty, age, lack of success, or race. This emphasizes people over things, being over having. This principle is the foundation for the Church's promotion of respect for human life.

Common Good and Community

The human person is both sacred and social. We realize our dignity and rights in relationship with others, in community. Human beings grow and achieve fulfillment in community. All people have a right and a duty to participate in society, seeking together the common good and well-being of all. The family is a central social institution that must be supported and strengthened.

Rights and Responsibilities

People have a fundamental right to life, food, shelter, health care, education and employment. All people have a right to participate in decisions that affect their lives. Corresponding to these rights are duties and responsibilities. For example, all persons have a duty to respect the rights of others in society. All persons have a responsibility to participate in social and political activities and institutions that promote the common good.

Option for the Poor

The moral test of a society is how it treats its most vulnerable members. The poor have the most urgent moral claim on the conscience of the nation. We are called to look at public policy decisions in terms of how they affect the poor. The "option for the poor," is not an adversarial slogan that pits one group or class against another. Rather it states that the deprivation and powerlessness of the poor wounds the whole community.

Activity Sheet 6-d (continued)

Global Solidarity and Development

We are one human family. Our responsibilities to each other cross national, racial, economic and ideological differences. We are called to work globally for justice. Authentic development must be full human development. It must respect and promote personal, social, economic, and political rights, including the rights of nations and of peoples. It must avoid the extremists of underdevelopment on the one hand, and "superdevelopment" on the other. Accumulating material goods, and technical resources will be unsatisfactory and debasing if there is no respect for the moral, cultural, and spiritual dimensions of the person.

Promotion of Peace and Disarmament

Catholic teaching understands peace as a positive, action-oriented concept. Peace is not just the absence of war. It involves mutual respect and collaboration between peoples and nations. There is a close relationship between peace and justice. Peace is the fruit of justice and is dependent upon right order among human beings and human institutions.

Stewardship of God's Creation

The goods of the earth are gifts from God, and they are intended by God for the benefit of everyone. There is a "social mortgage" that guides our use of the world's goods, and we have a responsibility to care for these goods as stewards and trustees, not as mere consumers and users. How we treat the environment is a measure of our stewardship, a sign of our respect for the Creator.

Dignity of Work and the Rights of Workers

The economy exists to serve people, not the other way around. People have a right to productive work and fair wages. Workers have the right to a safe working conditions, the right to participate in decisions that affect them in the workplace, and the right to security in case of sickness, disability, unemployment or old age. All workers have the right to form unions. In fact, unions are referred to in the teaching as an "indispensable" element in the search for social justice.

Activity Sheet 6-d (continued)

Role of Government and Subsidiarity

The state has a positive moral function. It is an instrument to promote human dignity, protect human rights, and build the common good. All people have a right and a responsibility to participate in political institutions so that government can achieve its proper goals. The principle of subsidiarity holds that the functions of government should be performed at the lowest level possible, as long as they can be performed adequately. When the needs in question cannot adequately be met at the lower level, then it is not only necessary, but imperative that higher levels of government intervene.