Your web browser is out of date. Update your browser for more security, speed and the best experience on this site.

Update your browser
Archives of the Länsmuseet Gävleborg (1943)

Social Justice: Creating a New Trinitarian Culture

Work: Issue Four

Tongxin Lu

Stratford Caldecott, Not as the World Gives: The Way of Creative Justice (Second Spring Books, 2015).

Not As the World Gives is not your typical book on Catholic social teaching. We tend to consider the “social teaching” of the Church a separate body of writings to be applied to secular society. In this way, the Church’s teaching becomes functionalized, for the secular world is treated as the standard by which to judge everything else. The title Not As the World Gives is the author’s attempt to reverse our thinking of the secular order as primary and the Church as secondary. For Caldecott, Catholic social teaching is more than a means to solve social issues. The key premise of the book is that “[t]he primary human society is the Church herself.” Rooted in this theological principle, Not As the World Gives inspires us to put our hope for a just social order in God’s divine promise, not in human achievement alone.

The chapter “The Rise of Machines” attempts to combat the tyranny of mechanism which reduces all of nature, including human nature, into something merely mechanical. Caldecott insists, by contrast, that human nature has a spiritual dimension which transcends time and death. This spiritual dimension—a relation to the absolute—affords man a dignity that not only sets limits to both market and state, but also informs them from within. Caldecott inquiries into the nature of human society and bases his argument on an understanding of human nature as metaphysical and spiritual rather than mechanical.

The book’s argument, furthermore, depends on an understanding of the Church as a communion between God and man. Caldecott believes that the Church makes human unity possible in the most complete sense. This does not mean that the Church is already perfect, or she is a perfect society. Nevertheless, the Church is mankind on the way of being transformed into the City of God: “She is the only society that bridges the gap between the moment of our Redemption and the moment of Parousia (Second Coming), when the perfect society, the society of saints, will finally be revealed.” If this is true, it follows that the attempt to separate the Church from the secular order is the root cause of modern social issues.

A key principle of the book is that the social doctrine of the Church cannot or should not be separated from spirituality and the moral life, especially the Beatitudes. Therefore, a just social order lies less in programs and techniques than in the Beatitudes. [1] Caldecott believes that purity—blessed are the pure in heart, for they shall see God (Matt 5:8)—is essential to the living of a Christian life and the creation of a Christian society. Thus, the purpose of the book is not so much an introduction of the Church’s social teaching, but rather, it is to help to initiate readers to a trinitarian way of life. It is the Trinity that shows us what it means to give not as the world gives, but as God gives. In the Trinity, it is the giving of the Self, the Person, not just the giving of “things,” that creates divine society. Furthermore, Mary is the “pure heart” at the center that enables the Church to see God. Therefore, for Caldecott, authentic human society can be created when the human person participates in the self-gift of the Son through the corporate person of the Church, the immaculate Bride of Christ.

Once we see social justice in its proper theological context—man’s vocation to bring the whole creation into trinitarian communion—we can understand better why Caldecott gives such prominence to the “Way of Creative Justice,” the subtitle of the book. For Caldecott, Creative justice is justice in its fullest sense. To be just is to be inventive: to create social forms and structures that make the good visible on earth.[2] But what exactly do we create? Echoing St. John Paul II and Pope Francis,[3] Caldecott’s answer is nothing short of creating a new culture, a new civilization. For Christians who worship a living God (again, social justice cannot be separated from spirituality), it is not enough to be fair, or to balance one person’s rights against another’s. Indeed, we need to recognize “moral action once again as a creative work, and to allow the living moral power to enter into it” (from the epigraph by Guardini). This way of understanding our engagement with the world reminds us that Christians are called to be a new creation (2 Cor 5:17). Caldecott suggests that our call to creative justice is to incarnate God’s divine love in social and cultural worlds.

How can we be creatively just in the way Caldecott proposes? I think the chapter entitled “The Way of Beauty” provides an essential key. Since we are not God, we do not create in the strict sense. Our creativity is the fruit of a freedom God has granted us out of love. To be creative is to cultivate the soil of our own human nature. Drawing from Plato’s Symposium, Caldecott suggests that “[o]nly when man looks at beauty in ‘the way it can be seen’ will he be able to give birth to virtue—and, along with virtue, all the glories of human civilization.” For Caldecott, the most effective way is to gaze on the beauty of God in the liturgy, where we see God made visible to the human eyes in the incarnation of the Word. In fact, the liturgy and, more generally, prayer, is the school of freedom and creativity. For Caldecott, “it is this turning towards the Transcendent in faith and worship that orients our ascent within ourselves, and gives a direction to our search for beauty.”

Not As the World Gives, the last book by Caldecott (d. 2014), presents the Church’s perennial teaching on the Trinity while incorporating the most up-to-date content from the Church’s social teaching, up to Pope Francis’ Joy of the Gospel. In addition to a masterful command of trinitarian theology, the author’s breadth of knowledge, ranging from early modern European history and art history to Islamic mysticism, shows how the Church’s social teaching can engage in friendly dialogue with all branches of knowledge.[4] By embracing the One, the divine love shared between Father, Son, and Holy Spirit, Caldecott can enter into a myriad of social issues and show that the true form of social justice is rooted in Trinitarian love.

Tongxin Lu is a doctoral student at the John Paul II Institute, currently trying to finish her prospectus on evangelization according to Dr. John C.H. Wu.

[1] As Adrian Walker puts it in the Foreword, living the Beatitudes is the Church’s characteristic way of being in the world precisely by not being of it (xvi).

[2] Christians are called to bring justice from heaven to earth: “Thy Kingdom come, thy will be done, on earth as it is in heaven.” Our work for justice is necessarily a creative act, because our freedom is an image of God’s freedom who creates everything out of nothing.

[3] Pope Francis says, “John Paul II had a very bold phrase: a faith that does not produce culture is not a true faith. He emphasized this: creating culture.” This quote comes from the epigraph.

[4] See Compendium of the Social Doctrine of the Church, nos. 76‒78.


Keep reading! Click here to read our next article, Work For Its Own Sake.

Tongxin Lu is a Ph.D. candidate at the John Paul II Institute and a St. John Paul II Fellow at the Saint John Paul II National Shrine. She is currently writing her dissertation on Dr. John C.H. Wu and the Evangelization of China.

Posted on February 16, 2018

Recommended Reading

Early "supercomputers."

What Is Super About Super Intelligence?

Edward Trudeau

In 1993, Vernor Vinge, a former computer scientist, professor at San Diego State University, and science fiction author wrote on the coming technological singularity, which he defined as, “the imminent creation by technology of entities with greater than human intelligence.” The dramatic changes that would follow the Singularity could come quickly, perhaps within hours, as machines rapidly improve their own algorithms at billions of times the speed of human thought or action. The consequences of the Singularity are unknowable.

Read Full Article
Hans Memling, "The Last Judgment" (detail)

Eschatology: Dying to Live

Andrew Kaethler

The Swiss Protestant theologian Karl Barth famously wrote, “Christianity which is not wholly eschatology and nothing but eschatology has nothing to do with Christ.” Isn’t Barth overstating the point? If he is not, then it seems fair to say that Christianity has little to do with this life. As the Catechism of the Catholic Church sets out, “Eschatology refers to the area of Christian faith which is concerned about ‘the last things,’ and the coming of Jesus on ‘the last day’: our human destiny, death, judgment, resurrection of the body, heaven, purgatory, and hell—all of which are contained in the final articles of the Creed.” What does hell, to choose but one of the “last things,” have to do with the present?

Read Full Article

Escape into the Real with the Saints

Charity Hill

You may wonder, do we really need another saint book? Didn’t the good Fr. Lovasik say everything in his 101 titles of the Saint Joseph Picture Book Series?

Too often images of saints for young and very young children are “flat and friendly,” digitally produced and barely differentiated. Many illustrations of saints simply lack technical skill and demonstrate a failure to apply the elements of art to their creation. After all, depictions of the saints must, in written and artistic form, invite children to “escape into the real.”

Saints: A Family Story, written by John and Catherine Cavadini (a father-daughter author team) and illustrated by Anastassia Cassady, offers a uniquely excellent response.

Read Full Article
Humanum: Issues in Family, Culture & Science
Pontifical John Paul II Institute for Studies on Marriage and Family
620 Michigan Ave. N.E. (McGivney Hall)
Washington, DC 20064