Chapter 8

Models of Praxis: Organizations and People who

live out the Catholic Social Vision

Introduction
In order to give students examples and models of who exemplify what Catholic social thought
teaches, this chapter gives several organizations and individuals who have lived out the
principles of Catholic social thought. Every organization’s and individual’s context and response
will be laid out in the chapter as concrete ways that the Catholic social vision has been enacted,
how they connected this to the Catholic faith and spirituality, as well as the challenges that the
people and organizers have encountered in enacting a faith that does justice.

Learning Objectives
• Recall and retell the different individual or community role models who exemplify the
themes and principles of Catholic social thought
• Identify which themes and principles are being reflected on and imbibed in the work of
the individual or organization
• Correlate these models with the students’ own plans and ideas as possible inspiration for
the students’ praxis

Exposition

International

Economy of Communion

Chiara Lubich (sample photo)

 Chiara Lubich, the founder of the Focolare Movement, started the Economy of
Communion in 1991 in San Paolo, Brazil, inspired by the early Christian community in the book
of Acts where no one was in need and everyone shared their goods. The Economy of
Communion proposes an alternative lifestyle to the dominant consumer lifestyle in the capitalist
economic system: that of the Culture of Giving:

In the Economy of Communion, the producers - entrepreneurs, workers, and their

business associates - are inspired by principles rooted in a culture different than what
prevails in today’s practice and theory of economics. We can define this “culture" as
a "culture of giving" which really is the antithesis of a "culture of having’’... Giving
economic assistance can express a self-giving rooted in our very being. In other
words, it can reveal an anthropological view that is neither individualistic nor
collective but rather is communion. In giving, the giver opens up to the other person
and remains respectful of his or her dignity. It generates an experience of the words
in the gospel "give and it will be given to you" even for the managers of a
business.

Grounded in faith and spirituality, it is through such a culture that it aims to reduce poverty and
create sustainable livelihoods; the Economy of Communion calls it a double inclusion:
productive and communitarian inclusion. Businesses that commit to the way of the Economy of
Communion place profits in common, as part of a “communion of goods” and treat their
businesses as communities. “For these companies, changing the world means ‘humanizing’ the
economy by constantly privileging relationships over profit-maximizing and by putting profits in
common and using them to address acute social needs and concerns. It also means ‘humanizing’
companies and organizations through business practices that respect the inherent dignity of each
person, and that are aimed at breaking down barriers between people in business...it claims to be
a new style of economic action. It claims to be an antidote, or a prescription for an antidote, to
homo oeconomicusf190 191 192 While each business has its own way of applying these broad principles,
all the businesses have been able to successfully keep their business viable for themselves and
their employees, while genuinely providing good services and products for their local, and even
global, community.

The key theme in the Economy of Communion of community and the importance of
relationships and people echo the sentiments found in Centesimus Annus by John Paul II, and
Caritas in Veritate by Benedict XVI. Centesimus draws highlights that, while profit is an
indicator of the status of a business, it is not the end goal nor the only indicator of a business.
Other human, environmental, and moral factors, ought to be considered, and the purpose of the
business is for the community it provides goods and services to, as well as a community of
people who are trying to provide these goods and services. Caritas in Veritate. in responding
to the events of the financial crisis of 2008, also pointed to the importance of businesses

190 “Culture of Giving,” Economy of Communion, accessed February 1, 2018, http://www.edc-

online.org/en/eoc/the-inspiration/culture-of-giving.html.
191 John Gallagher and Jeanne Buckeye, Structures of Grace: The Business Practices of the Economy of Communion

(Hyde Park, NY: New City Press, 2014), 14.

192 John Paul II, “On the Hundredth Anniversary of Rerum Novarum: Centesimus Annus,” Vatican.va, May 1, 1991,

http://w2.vatican.va/content/john-paul-ii/en/encyclicals/documents/hfjp-ii_enc_01051991_centesimus-annus.html.
Hereafter referred to CA. CA 35.
concerning itself not only with the interests of its proprietors, but also being concerned and
responsible for the interests of the stakeholders—those affected in some way—of the business. 193
All this is emphasized in The Economy of Communion’s focus on business as community, and
with businesses thinking of the employees not simply as people being paid, but as people who
are part of a shared vision: this requires “thinking past ‘greatness’ or ‘excellence’ to
‘community.’”193 194 Hiring thus becomes a more personal model, and does not just simply rely on
the usual metrics that human resource departments do, such as IQ tests or other psychological
tests. Feedback from customers and from employees are genuinely listened to and heard by the
owners in order to improve the business. The business itself makes customers and its
stakeholders more empowered to participate in the business rather than just as cogs in a machine.

Another important aspect of the Economy of Communion is the preferential option for
the poor and the marginalized, a principle in Catholic social teaching. The Economy of
Communion businesses actively share a portion of profits for those in need as well as in support
of various Economy of Communion programs, while other businesses go further by including the
marginalized in one way or another in their business model; the profit of an Economy of
Communion business is divided into thirds: one third is for reinvesting in the business, another
third is to advance the work of the Economy of Communion such as education programs, and the
last third is for job creation and programs for the poor who are part of the Economy of
Communion project.195

Lastly, in moving towards becoming community, the Economy of Communion stresses

the importance of development and care for the environment. In order for there to be community
and quality of life, holistic development of the human person should be the goal, and not simply
an increase in material wealth. Caritas in Ver it ate, Populorum Progression Sollicitudo Rei
Socialis, Centesimus Annus, and Laudato Si’ all discuss the importance of authentic human
development, connecting underdevelopment with other issues such as poverty, lack of justice,
the environment, and colonialism. Thus, part of the Economy of Communion program is not just
livelihood training but also education. In the case of the environment, Laudato Si’ places greater
urgency and stress on the importance of care for the environment, which the Economy of
Communion also prioritizes; the environment is considered as one of the poor as well and is
considered an important stakeholder among the relationships an Economy of Communion
business has. Businesses that sell food, for example, make sure that what they sell does not use
harmful chemicals, or that what they sell is not unduly burdening the land.

Rooted in the foundational principles of human dignity and the common good, both
Catholic social thought and the Economy of Communion work towards better working
conditions and a better economic system that allows people to move towards human flourishing.
While the Economy of Communion has its fair share of criticisms in how it handles business and
how it attempts to change business and economic practice and systems, its weaving of a Catholic
spirituality with business practice has challenged and inspired many Catholic and Christian

193 Benedict XVI, “On Integral Human Development In Charity and Truth: Caritas in Veritate,” Vatican.va, June 29,
2009, http://w2.vatican.va/content/benedict-xvi/en/encyclicals/documents/hf_ben-xvi_enc_20090629_caritas-in-
veritate.html. Hereafter referred to as CV. CV 40.
194 Gallagher and Buckeye, Structures of Grace: The Business Practices of the Economy of Communion, 111.
195 Gallagher and Buckeye, 21.
entrepreneurs. With around 811 member companies as of October 2015 spread out in six
industrial parks in Europe, North and South America, Asia, and Africa, the Economy of
Communion continues to grow, particular in Africa and Asia. It continues to aim to create
communities with an alternative way of doing business, and so hopes to affect the economics and
business structures in those areas into structures of ^race that not just help people flourish, but
also help the world flourish: “that all may be one.”

Permanent Observer Mission of the Holy See to the United Nations

The Permanent Observer Mission of the Holy See to the United Nations (POMHS-UN)
deals particular with the work of the United Nations and their development projects and aid in
various countries all over the world. Their work can be described as follows:

In its activities at the United Nations, the Holy See Mission works to advance
freedom of religion and respect for the sanctity of all human life - from conception to
natural death - and thus all aspects of authentic human development including, for
example, marriage and family, the primary role of parents, adequate employment,
solidarity with the poor and suffering, ending violence against women and children,
poverty eradication, food, basic healthcare and education.196 197 198 *

The POMHS-UN has offered a range of statements and events: from disarmament,
combatting the illicit trade of firearms, nuclear test bans and non-proliferation of nuclear
weapons, and peace building in the middle east and Africa, to the commitment to eradicating
HIV/AIDS and drug abuse, working for the rights of people with disabilities, migrants and
refugees, women, and indigenous people. A notable and major project is working closely with
the United Nations on the Sustainable Development Goals or SDGs, as well as emphasizing the
environmental aspects of projects, especially after the promulgation of Laudato Si’.

All of this work is particularly tied to the importance of integral human development
Pope Paul VI calls for in Populorum Progress™. To achieve the SDGs in many developing
countries worldwide, without forcing countries to adapt

Catholic Relief Services

Catholic Relief Services (CRS) is another organization that focuses on integral human
development. An organization of the United States Conference of Catholic Bishops (USCCB),
CRS identifies as a “pro-life organization dedicated to preserving the sacredness and dignity of
human life from conception to natural death. Every aspect of our work is to help life flourish.”

196 Cf. John 17:21

197 “Discover the Mission,” The Permanent Observer Mission of the Holy See to the United Nations - New York,
2018, https://holyseemission.org/contents/mission/discover-the-mission.php.
198 Jim Stipe, “CRS Upholds Catholic Teaching and Values,” Catholic Relief Services, April 28, 2014,

https://www.crs.org/media-center/crs-upholds-catholic-teaching-and-values.
<Box: On CRS Mission>

<Integral human development approach

TfCRS and its partners:
• Protect human life and dignity by caring for poor and vulnerable people;
• Increase resilience by protecting, building and maximizing family and community,
human, social, political, physical, financial, natural and spiritual assets;
• Promote just relationships between all people, within and across families, communities
and nations; and
• Increase equitable and inclusive access to and influence on structures and systems at
all levels.
Then people can reach their full human potential in an atmosphere of peace, social justice and
human dignity, because'.
• People use their assets to develop strategies to manage risk, build resilience and improve
their lives,
• People use their assets to influence structures and systems, and
• Social equity and inclusion are essential to creating an atmosphere of peace, social justice
and human dignity.>199

CRS works to build integral human development through sustainable livelihoods, access
to basic needs such as water and sanitation, healthcare, education, and food and agriculture, as
well as works towards justice and peacebuilding in communities. CRS collaborates with the
country’s public and private sectors and avoids imposing solutions—there is an emphasis placed
on empowering and cooperating with the community rather than for CRS to give solutions. With
a special emphasis on the youth, CRS has operations all over the world, and offers various
materials and resources for people from all walks of life to get involved in helping create a more
just and equitable world.

Catholic Worker

Founded by Dorothy Day in 1933 during the Great Depression in the United States of
America, the Catholic Worker began as a house of hospitality that offered basic needs such as
good to anyone in need. Its work is best summed up in Dorothy Day’s description of the Catholic
Worker: “our rule is the works of mercy... it is the way of sacrifice, worship, a sense of
reverence.”200

The Catholic Worker also commits to the principles of Catholic social thought through
their householding and small-scale economics as an alternative way and resistance against
neoliberal capitalism. “Householding, along with redistribution and reciprocity, represent non-
market behaviors that provide stability and subsistence for smaller scale social units.
Householding involves the acquisition of goods or sharing of resources that provide stability to a

200 Jim Forest, “About the Catholic Worker Movement,” The Catholic Worker Movement, accessed May 19, 2018,
https://www.catholicworker.org/forest-history.html.
given unit.” “For many Catholic Workers, householding activity engenders a pacifist, non-
violent resistance to the state and capitalism” through self-sufficiency and donations.202

Unpaid volunteers staff the different houses of hospitality across the United States of
America, and these communities could be described as:

... made up of people motivated by the teachings of Jesus, especially as they are
summarized in the Sermon on the Mount, and the teachings of the Catholic Church, in the
writings of the early Fathers and the social encyclicals of the modem popes, to bring about
a "new society within the shell of the old, a society in which it will be easier to be
good."201 202 203

The movement grounds itself in a preferential option for the poor and strongly emphasizes
human dignity in its work.

Aside from its corporeal works of mercy, the Catholic Worker has supported certain
public policies and issues, such as human rights and pacifism, and groups, such as labor unions
and cooperatives. Tom Cornell notes that for the Catholic Worker movement, “a society in tune
with the teachings [of the Sermon on the Mount, the writings of the early Fathers and the social
encyclicals] would have no place for economic exploitation or war, for racial, gender or religious
discrimination, but would be marked by a cooperative social order without extremes of wealth
and poverty and a nonviolent approach to legitimate defense and conflict resolution.”204

201 Paul Stock, “Catholic Worker Economics: Subsistence and Resistance Strategies of Householding,” Bulletin for
the Study of Religion 40, no. 1 (2011): 11.
202 Stock, 13.
203 Tom Cornell, “A Brief Introduction to the Catholic Worker Movement,” Catholic Worker Movement, accessed

May 20, 2018, https://www.catholicworker.org/comell-history.html.

204 Cornell.
 Jim Forest describes the spirituality of the Catholic Worker in this way: “with its stress
on voluntary poverty, the Catholic Worker has much in common with the early Franciscans,
while its accent on community, prayer and hospitality has Benedictine overtones.” This
spirituality is essential to the Catholic Worker, and “if an outsider who comes to visit [the
Catholic Worker] doesn’t pay attention to [their] prayers and what that means, then he'll miss
the whole point.”205 206 207 208

Local

Gawad Kalinga

An offshoot of Couples for Christ (CFC) in the Philippines and now a non-sectarian
organization, Gawad Kalinga (GK) aims towards “building a nation empowered by people with
faith and patriotism; a nation made up of caring and sharing communities, dedicated to
eradicate[ing] poverty and restoring] human dignity.” GK’s strategy is threefold: the
organization is a “farm village university” where agriculture is given priority and where people
reconnected with the land with each other, “a Silicon Valley for social entrepreneurship” which
serves as an incubator for Filipino entrepreneurs and their ideas for business with social impact,
and a “Disneyland for social tourism” to “house pioneer centers and social enterprises for
sustainable development, farm high value crops and gather a robust selection of plant
species.,,208

Aside from the initial task of building homes, the notable work of GK includes various
locally produced and sourced products that have generated work for poorer communities at the
GK Enchanted Farm in Bulacan. They offer classes and programs to help entrepreneurs develop
their ideas and bring them to fruition. They have also expanded internationally through their
GK1 World Program, to promote their advocacy abroad and to network and partner with other
organizations with similar vision and mission.

The focus of GK is towards alleviating poverty through building their confidence and
community, which aligns with the work of social action and ministry that the Catholic Church
aims for. It grounds its programs in an understanding of the dignity of the poor, and the
importance of a more just world. Though there were disagreements and ultimately a separation
between CFC and GK, GK nevertheless continues the work that CFC initially started with CFC’s
support, and continues to offer a way for poor communities to build for themselves a better life.

Caritas Philippines (National Secretariat for Social Action)

205 Forest, “About the Catholic Worker Movement.”

206 Forest.
207 “Welcome to Gawad Kalinga,” Gawad Kalinga, 2014, http://www.gklworld.com/NewOurVision.
208 ZandeeBoy H. Briones, Roanne Marie S. Yusay, and Shahera Valdez, “Enhancing Community Based Tourism
Programs of Gawad Kalinga Enchanted Farm Towards Sustainable Tourism Development,” Journal of Economic
Development, Management, IT, Finance & Marketing 9, no. 1 (March 2017): 51-52.
 Caritas is the advocacy arm of the Catholic Church in the Philippines that explicitly
focuses on “accompanying] the poor and marginalized in the just and legitimate struggle for
social justice and transformation.”209 As a member of Caritas International which is
headquartered in Rome, Caritas seeks to listen to the poor and empower them to transform their
community.

<Box: Caritas Programs>

< Alay Kapwa (Offering of Oneself). This flagship program is the Lenten evangelization and
fundraising program of the Philippine Catholic Church. Currently, it serves as emergency fund
during calamities and other major social concerns.
Relief and Rehabilitation. In partnership with Caritas Intemationalis, NASSA/Caritas
Philippines implemented various emergency, recovery and rehabilitation programs since the
1960s. Its biggest response to date is the three-year Typhoon Haiyan rehabilitation program
called #REACHPhilippines covering 166 communities across 9 provinces.

SEARCHDev. Launched in 2017, this three-year program is focused on providing technical

guidance to improve the competencies of the 20 Diocesan Social Action Centers (DSACs) in
undertaking humanitarian response, adapting climate and disaster-resilient livelihoods, and
formalizing institutional policy development, support systems and structures.

Project SHARED. In partnership with the Catholic Relief Services, project shared is a
diocese-to-diocese approach in managing risks in disaster-prone areas in the Philippines.

EU-PEACH Project. Supported by the European Union Aid Volunteers, the EU-PEACH
Project aims to strengthen organizational and technical competence in preparation for disasters.

HIV-AIDS. This program aims to continue the campaign for HIV-AIDS prevention and support
integrated HIV advocacy.

Lead to Heal. In partnership with Future by Design Pilipinas and the Development Academy of
the Philippines, this is a 14-month transformational leadership program for key movers and
workers at the national and diocesan levels.

Self-Help Group. This microfinance program inspires every poor individual especially women
to unleash their potential and to perpetuate the culture of savings.

Sustainable Agriculture. It focuses on overcoming agricultural issues and challenges associated

with climate and food production. It also contributes to the alleviation of poverty by supporting
low-cost input production technology to increase family incomes and food security.

FARMFIRST. Launched in 2015, FARMFIRST aims to empower vulnerable communities and

develop model communities for climate change adaptation and sustainable development.

209 “Caritas
Philippines,” Caritas International, accessed June 25, 2018, https://www.caritas.org/where-caritas-
work/asia/philippines/.
Peacebuilding, Human Rights and Good Governance. NASSA/Caritas Philippines has always
been a supporter of advocacies and actions, defending the rights and dignity of workers.

Agrarian Justice. This program supports the call of farmers to agrarian reform and land tenure
and ownership.>210

Aside from these nationwide programs, there are also local drives for food and clothing,
fundraising campaigns, scholarship programs, and other ways of creating livelihood
opportunities for the poorer communities in the dioceses all over the country.

Brotherhood of Christian Business Professionals

The Brotherhood of Christian Business Professionals (BCBP) describe themselves as “a

community of business people and professionals committed to living out Christian values and
being change agents in the marketplace;” they wish to be change agents bring Jesus Christ to the
marketplace, and to win the marketplace for Christ by transforming the culture and systems of
business into more ethical and just structures.210 211

The BCBP offers various resources in being a good Christian businessperson, advocating
for an integral evangelization through witness and example. They also hold various breakfast
meetings and conferences as a way of bringing people together and creating a network of
businesspeople that can testify to how they manage the daily life of business and their faith
convictions.

<Box: BCBP Vision>

<Our Vision consists of two equally important parts: (1) Bringing Christ into the marketplace
and (2) winning the marketplace for Christ. Let us consider our vision in greater detail.

1. Bringing Christ into the Marketplace

Christ cannot be brought into the marketplace by putting him in an attache case, carrying him to
our office, and taking him along to our various business appointments. The only way Christ can
be brought into the marketplace is through businessmen, who have made Christ their Lord, have
enthroned him in their hearts, who are witnesses to the Lord to such a degree that they have
become “alter Christus” (another Christ).

Thus, the first part of our vision focuses on the work of evangelization of persons through
whom Jesus Christ can enter the world of business and the professions. From this it follows that
the BCBP is committed to evangelizing business people and professionals. We evangelize
through our businessmen’s breakfasts, our BCLP, and our basic formation program. We also
evangelize

210 “Caritas
Philippines.”
211 “BCBP Vision and Mission,” Brotherhood of Christian Businessmen and Professionals, accessed May 16, 2018,
http://www.bcbpkapatiran.com/about-us-2/.
through our witnessing in the marketplace. People are convinced and evangelized not by mere
words but more powerfully by the actions we make consistently with integrity.

We need to remember what Pope Paul VI taught in Evangelii Nuntiandi. Evangelization is not
complete when we get a person to recommit his life to Jesus Christ and pray with him for
Baptism in the Holy Spirit. Evangelization reaches its completion when that person is integrated
into a Christian community, has been formed in the basics of Christian life and equipped to share
in the mission of the Church through his community, which is in our case the BCBP. Thus, only
when people make their full commitment to the BCBP does their process of evangelization reach
completion.

The second part of our vision spells out the target group for our evangelization and that is not
just people who work in an office. We will explain who we are called to evangelize in more
detail after we understand the second part of our vision.

2. Winning the Marketplace for Christ

The second part of our vision focuses on the environment, the culture, the value system of the
business and professions community. What we are dealing with is a culture, a total design for
manufacturing and selling, trading, providing services, etc. This culture is expressed through the
philosophy of capitalism, free enterprise, profit above all else, production at the lowest possible
cost mostly at the expense of the ordinary employees. With respect to customers, it is expressed
in “caveat emptor” let the buyer beware.

The Lord wants us to so impact the culture of the business world and that of the professions that
the very value system will change to one of genuine and sustainable development for all, sharing
the benefits of business with all the stakeholders including the little people. Making sure we do
not make money by under-paying our staff or by hiring people and firing them before the six-
month temporary employment is up then to hire new ones in order to keep labor costs low.

To accomplish this part of our vision needs men and women with decision-making authority in
their places of work. It needs men and women of character, who combine trustworthiness,
courage and concern for all stakeholders, but who are willing to be unpopular, to put their own
advancement at risk in order to uphold the values of justice, righteousness, and strive for
excellence in products and services in the marketplaces212

Summary and Implications

This chapter lists various examples of organizations that seek to live out Catholic social
teaching in the public sphere. Many of these organizations were started by individuals with the
Catholic social vision in mind, and from there began to grow their network and inspire people to
join their cause. They also use the explicit language and method of Catholic social teaching and
thought as the foundation for their actions, policies, and decisions.

212 «
BCBP Vision and Mission.”
 It is important to note that, while these groups are all grounded in the same principles and
teachings in Catholic social teaching and thought, such as human dignity, justice, subsidiarity,
and solidarity, each group has their own distinct and particular way of approaching the specific
context they work in and the people they work with. Each organization is made up of different
people with different gifts and different backgrounds, all contributing in a different way in
building a just and loving community. Enculturation is an important theme in how these
organizations navigate their particular contexts and local communities, and they prioritize
particular work based on the needs of that locale. At the same time, each person is able to
contribute in a different way that allows the people’s different gifts and abilities to be
acknowledged.

It is also important to note that, though these groups explicitly use Catholic social thought
and teaching, many other groups in the world do not explicitly use this language, and yet would
agree with or do similar work as these organizations. Though they may not use the same terms or
principles, these groups also engage in the work that Catholic social teaching or thought seeks to
do, and such work can thus be a potential bridge or common ground for ecumenical, inter-
religious, and inter-cultural dialogue towards a better world and a better future.
Guide Questions

1. What other communities or organizations, either local or international, can you think of
that apply Catholic social teaching and thought? How do they do it?
2. What kind of organization and work do you think is most needed in your community?
Why? What do you think is needed for this organization to work in your community?
3. How can the work of these organizations serve as a bridge to working with others who
may come from different religious beliefs or cultures?
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