HOW AND WHY JPIC AROSE IN THE CHURCH
In this topic, one needs to understand that Justice, Peace and the Integrity of Creation are, first
of all, biblical values.
Secondly, they are an ecclesial structure that seeks to promote in the Church, in each Christian,
and in all ecclesial organisms, a commitment to these values.
1. Justice, Peace and the Integrity of Creation: Biblical Values
Justice, Peace and the Integrity of Creation are above all values of the Kingdom of God. As such,
God Himself is involved in and committed to the task of making the world a place that is just
and reconciled, providing a dignified life to all creatures. Saint Francis was aware of God’s
mission as Creator, Liberator and Redeemer. Through His most holy will, through the Son and
through the Holy Spirit, God has created all things and has made them in His image and
likeness.
Throughout biblical history, in the story of the Exodus (cf. Ex 3, 7-12; Dt 26, 5-11), in the
celebration of the covenant between God and the people (Ex 19, 3-6), in the actions and
message of the prophets (cf. Is 52,7-10; 55,1-3), in the return from exile (cf. Is 9, 1-6; 45, 20-25),
God appears
In the Beatitudes, the Magna Carta of the Kingdom of God, Jesus declares that those are
blessed who hunger and thirst for justice, and for those who are persecuted for this reason,
“theirs is the Kingdom of Heaven” (Mt 5, 6.10). Equally blessed are the “peacemakers; they
shall be called children of God” (Mt 5,9). In another passage, Jesus clearly indicates what is
important in Christian life: “Seek first the Kingdom of God, and His righteousness” (Mt 6,33).
Jesus Himself sought first the Kingdom of God and His justice, and showed hunger and thirst for
justice and was persecuted because of it.
He Himself was the source, the giver and the cause of peace. The salvation offered by Jesus
involves all aspects of people’s lives. He saves and frees us in a holistic way. Like the Good
Shepherd, He wants to share His life with us and put Himself at the service of life. He cures
people physically and spiritually, forgives sins, reintegrates people into the community,
practices table fellowship with sinners and those who are socially marginalized, encourages
sharing, approaches lepers and touches them, helps people to get on their feet, motivates them
to be of service, denounces the contradictions of the powerful and of the religious and political
authorities, values and gives dignity to women and children. He invites everyone to conversion,
to have faith and trust in God the Father, and to have compassion for the poor. He also invites
them to hear the Word and to put it into practice, showing love to all, including enemies.
2. Justice, Peace and the Integrity of Creation: Part of Ecclesial Structure/Teaching
A number of new theological developments have sprung from the teaching of the Vatican II.
Council. One of them deals with the promotion of justice as an integral part of the Gospel (Synod
of Bishops, 1971). Another is the recognition of the strong gospel and theological relationship
that exists between evangelization and human development: ”It is impossible to accept that the
work of evangelization could or should ignore the extremely grave questions so much under
discussion today which refer to justice, liberation, development and peace in the world. If that
were to happen it would mean ignoring the teaching of the Gospel concerning love of our
neighbor who is suffering or in need” (EN 31). We need only recall the synods, social encyclicals,
and episcopal statements that have taken seriously the directive repeated so many times by John
Paul II: “Man in the full truth of his existence, of his personal being and also of his community
and social being...this man is the primary route that the Church must travel in fulfilling her
mission” (RH,14).
The Council instilled in the Church a concern for the world. Consequently, Paul VI established the
Pontifical JUSTICE AND PEACE Commission in 1967, as recommended in Gaudium et Spes: “Taking
into account the immensity of the hardships which still afflict a large section of humanity, and
with a view to fostering everywhere the justice and love of Christ for the poor, the Council
suggests that it would be most opportune to create some organization of the universal Church
whose task it would be to arouse the Catholic community to promote the progress of areas which
are in want and foster social justice between nations” (GS 90).
On 20 April 1967, Paul VI addressed the appointed Pontifical Commission for Justice and Peace:
“You represent for us the realization of the last vote of the Council (GS 90). Today, as in the past,
once the construction of a Church or bell tower is finished, a rooster is placed on top as a symbol
of vigilance, for the faith and for the entire program of Christian life. In similar fashion, this
Committee has been placed on top of the spiritual building of the Council, and its mission is none
other than that of keeping the eyes of the Church open, its heart sensitive and its hand prepared
for the work of charity which it is called upon to realize in the world…”
After a ten-year experimental period, Paul VI gave the Commission its definitive status with the
Motu Proprio Justitiam et Pacem of 10 December 1976. On 28 June 1988, Pope John Paul II
changed its title from Commission to Pontifical Council.
