Social justice, two words that to some connote a liberal, socialist, progressive ideology, yet to others represent an ideal worthy to strive for. The term is used often, but exactly what is meant by social justice? Michael Novak and Paul Adams address this question in their book Social Justice Isn't What You Think It Is.
Michael Novak is a prolific author and speaker on Catholic social thought, democratic capitalism, and social justice, and Paul Adams is a professor emeritus of social work. They came together at Ave Maria University in Florida a few years ago. In the introduction, Paul Adams relates that he had encouraged Michael Novak to bring his extensive body of work together into a piece that addresses a wider audience on the topic of social justice and also examines the American experience as a developing nation with regard to social justice. The result of their collaboration is a book that is eminently readable, with a style that is reminiscent of listening to a series of lectures presented by a favorite university professor. The level of the book presumes some basic knowledge of Catholic social teaching (CST), perhaps analogous to a 200-level course rather than an introductory 100-level course for freshmen.
The book is divided into two parts. The first fifteen chapters, written by Michael Novak, are divided into three segments. The first seven chapters attempt to provide definitions and contexts for social justice within the framework of Catholic social teaching. In the next six chapters, Novak elaborates on the contributions of five popes to social justice as well as the American experience. The final two chapters address further challenges, exploring the role of the theologian as a scout on social issues, and the challenge posed by the loss of the sense of sin and the conflicts inherent in a relativism that purports to deny the existence of sin. In the second part of the book, Paul Adams provides examples of the application and practice of social justice in the realms of conscience rights, marriage, and social work. Chapter 16 especially resonates with medical professionals as Adams eloquently discusses the threats to conscience rights and resulting conflicts.
Novak notes the difficulty in finding a precise definition of social justice; the resulting confusion leads to some degree of license on the part of an individual to use social justice to promote certain agendas, often under the mantle of “individual rights.” In contrast to the philosophy of individual rights, Novak and Adams define social justice as a virtue, a virtue that entails personal responsibility.
The social element has two components; one that reflects the promotion of the common good in society, and another that highlights the importance of forming associations that can accomplish more than is possible for an individual working alone. Correlated with the formation of associations is the need for leadership and cooperation (22–23). Novak also warns against over-reliance on government bureaucracy, citing examples of inefficiencies and waste in government spending on poverty (a case of not observing the principle of subsidiarity).
I rather enjoyed reading Chapter 10, “American Realities and Catholic Social Thought.” Part of the chapter reviews Abraham Lincoln's ideas that resonated with (and perhaps influenced, to some degree) Catholic social teaching. Novak's discussion of Lincoln's “Lecture on Discoveries and Inventions,” Lincoln's six steps that facilitated human advancement—with the sixth step being the development of copyrights and patents—and Lincoln's assessment of the role of knowledge and what is now termed human capital are most enlightening and intriguing.
In Chapter 11, “Capitalism, No and Yes,” Novak further expands on the importance of human capital and knowledge in the modern economy, as opposed to the past emphasis on land and natural resources. He again cites Lincoln's insights into innovation as the cause of wealth, and notes the similar train of thought expressed by Pope John Paul II in Centesimus Annus (1991). Novak gives examples of countries that are poor in natural resources but are rich in human capital factors (knowledge, discovery, inquiry) and have become quite wealthy, such as Japan and Singapore. Conversely, there are countries such as Brazil that have abundant resources but have lacked the policies, ideas, and structures to generate wealth.
Chapter 15, “Needed: A Sharper Sense of Sin,” highlights the importance of personal responsibility. To quote Novak: “Both John Paul II and Cardinal Ratzinger acknowledged the weight, force, and influence of certain unjust structures within society, but strongly asserted that the true origin of the evil lies in personal moral choice” (195). Furthermore, we are called upon to change those structures and conditions that are deemed sinful or unjust. We cannot shirk our responsibility by transferring it to the state, but should take action to influence it and to correct injustices.
In his conclusion at the end of Chapter 15, Novak states that “Social justice is a practice learned and lived by free persons in their associations large and small. Its practices spring from the habits of individual citizens, working in unison with many other free persons, sometimes in international associations that circle the entire world.” He further notes “Social justice is not inherently hostile to the state. In fact, its organizations and energies are often focused on stimulating the state into action on behalf of the public good. But social justice does include within itself deeper reservoirs of devotion, love, wisdom, and nimbleness than the Leviathan (the huge, blind dinosaur) is permitted to exercise” (196). As Novak and Adams posit, social justice is a virtue needed by individuals for the flourishing of a civil society, and is dependent on forming associations to accomplish the common good.
Perhaps my only quibble with the book is the presentation of sixteen principles of Catholic social thought (chapters 5–7). Strictly speaking, there are only three principles of Catholic Social Teaching: human dignity, solidarity, and subsidiarity, and perhaps this is why he refers to these sixteen as principles of Catholic social thought. The Compendium of the Social Doctrine of the Church (2004) cites common good as a fourth, and the USCCB lists seven themes, but these additional themes really derive from the aforementioned three principles (USCCB, “Seven Themes of Catholic Social Teaching” [2005] http://www.usccb.org/beliefs-and-teachings/what-we-believe/catholic-social-teaching/seven-themes-of-catholic-social-teaching.cfm). Though the entire book is replete with footnotes and citations, I could not find a reference cited for the sixteen listed principles, but again would suggest that they reflect themes derived from the prime principles of human dignity, solidarity, and subsidiarity.
Social Justice Isn't What You Think It Is provides many examples of the richness of Catholic social teaching and its relevance, and as the authors note, CST “is always a work in progress, not one in which basic principles are up for grabs or that helps score points in partisan battles of the day. Instead it challenges us to think through the problems we face and how this rich body of teaching—based on firm Christian principles and developed over millennia in light of the new things that have come and gone—may guide us in responding to the urgent social needs of our time” (6). As one of my mentors in CST, Msgr. Joseph T. Slinger, used to emphasize, Catholic social teaching should lead us to a change in our hearts, forming our consciences so that our actions lead us to promote the common good. In this review, I have only scratched the surface of all that the book offers, it is filled with many more examples, analysis, and applications of the principles of social justice and CST. I highly recommend this most informative, insightful book.