Our Moral Obligation
to
Fight Injustice

A Pastoral Essay by Bishop James Alan Wilkowski

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The American Anti-Slavery Movement Mahatma Gandhi's Salt MarchThe Women's Suffrage MovementMontgomery Bus Boycott Bloody Sunday March across the Edmund Pettis BridgeAnti-Apartheid Movement Campaign for the Equal Rights AmendmentThe Stonewall Riot&The Black Lives Matter Movement

Peter Finch as Howard Beal in Network

There is an infamous line of dialogue from the 1967 movie “Network” in which a very angry character named Howard Beale becomes so fed-up and distraught by circumstances surrounding his spiraling emotional downfall, that he bellows the words, “I’m mad as hell and I will not take it anymore.”

When I think of the nine events I listed above, I can’t help but wonder if all those involved in those social justice and peace protests collectively felt the same way as Howard Beale.

I have to believe that they did.

I believe that one of the common inspirational springboards found rooted in the core of these events were individuals empowered by the grace of their baptismal vocations to stand firmly in the face of social evil and injustice and confront it in faith with social justice.

I also believe that in those historical cases, the individuals and groups involved believed they had a moral right to fight the injustices they experienced and to advocate for social justice and reform. Upon reflection we can see how their beliefs often stemmed from the close link between social justice and human rights.

Throughout human history, society has treated people unjustly based on race, gender, sexual orientation, class, religion, and ethnicity. These practices continues today unchecked. Perpetrators of social injustice include recognized authorities and institutions as well as individuals.

Human beings, created in the image and likeness of God (Gen 1:26-31), are called to rise up against injustice wherever it exists.

It is the duty of all Catholics, regardless of their jurisdictions, to stand up against social injustice and any form of oppression that compromises the dignity of the human person. In the prevailing culture of moral relativism, however, it can be increasingly difficult to identify injustices as well as the moral actions that one may take to correct them. Catholic Americans find themselves armed with good intentions, but scarcely enough information to discern just causes and means of activism consistent with Catholic moral and social teaching.

Sadly, too many individuals – Catholic or not, clerics or laity - often use the excuse of not having enough information in order to act, thus giving themselves permission to sit on their asses, burying their heads in the sand and doing nothing while injustice runs unchecked.

The means by which the faithful respond to social injustice must reflect with the same Gospel message and teaching of the Catholic faith as used for the discernment of injustice in the first place. The Machiavellian philosophy that the ends justify the means could sometimes become compatible with the teaching of Catholicism. Catholic moral teaching speaks clearly on the topics of human dignity, authority, social order, and protection of human rights. “When we deal with each other, we should do so with the sense of awe that arises in the presence of something holy and sacred. For that is what human beings are: we are created in the image of God (Gn 1:27).”

Core Catholic principles of social justice and peace

united with our moral obligation to resist injustice

Social justice is intertwined with the respect and promotion of human rights. When individuals or communities are denied their fundamental human rights, it is seen as a violation of social justice and can generate a moral imperative to act.

Social justice aims for equity, meaning everyone has access to the resources and opportunities they need to thrive, recognizing that different people have different needs and circumstances. When this principle is violated through discrimination or denial of access, it can be viewed as an injustice that necessitates resistance.

Social justice demands that all individuals, especially the marginalized, have a voice in their political, economic, and social life and of the life of their communities. When participation is denied or suppressed, it can be a significant form of injustice leading to resistance.

This brings us to the Gospel accounts of Jesus cleansing the temple found in Matthew 21:12-13, Mark 11:15-17, Luke 19:45-46, and John 2:13-16.

Jesus' cleansing of the temple demonstrated his divine authority and passionfor upholding holiness and purity. By driving out the merchants and challenging religious corruption, he reset the sanctity of God's house and showed his followers how to stand up against injustice and wrongdoing.

When we, as stewards of the Kingdom of God on Earth, cleanse and eradicate any form of social injustice from the temples of our communities, we demonstrate our moral and spiritual authority together with our passion for upholding the holiness and purity of that which we have been given stewardship over.

Our fight against social injustice often involves efforts to transform the underlying social, economic, and political structures that perpetuate all expressions of injustice. This can take many forms, from advocating for policy reforms and legislative changes to engaging in protests and acts of civil disobedience.

It has been successfully argued that individuals have a moral duty to resist injustice, even through acts of civil or uncivil disobedience. This duty is seen as grounded in the same moral considerations that typically support obedience to just laws. Others like Martin Luther King Jr., argue that one has a moral responsibility to disobey unjust laws, as this expresses the highest respect for just laws. Dr. King’s position is reinforced by the infamous words of Archbishop Desmond Tutu who said, “If you are neutral in situations of injustice, you have chosen the side of the oppressor.”

Throughout history, individuals and groups have employed various methods to resist injustice. This can include civil disobedience (e.g., sit-ins, boycotts, and marches), peaceful protests, and non-cooperation.

Historically, the most successful examples of protesting injustices has been best witnessed by Gandhi, Dr. King, Rosa Parks and John L. Lewis. The effectiveness of their nonviolent resistance is generally considered more effective in achieving lasting social change and building a broader base of support.

The moral right to fight injustice is a powerful and enduring idea that has driven social change throughout history. It is a belief that underscores the importance of human rights, equality, and the continuous struggle to create a more just and equitable world.

What Should ALL Catholics Do?

I believe that all Catholics, regardless of their jurisdictions, are called to be full participants in society as defenders of the Gospel truth, the dignity of the person, and the common good of all of humanity. Too often, the Catholic Christian is left unsure of how to uphold this responsibility in a society where the evil one has turned right and wrong upside down. To be successful, all Catholics must turn toward their jurisdictions with unwavering faith in Holy Scripture, the apostolic tradition, and the Holy Spirit.

God calls his children to discernment and application of truth.

The 2025 Challenges I was born in November of 1953 just as the Truman Administration was ending and the Eisenhower Administration was preparing to move into the White House. I have some faint memories of the Nixon Kennedy election in 1960.

I do have rather vivid memories of the 1962 Cuban Missile Crisis. I remember the air raid protection drills which took place four times each school day. I remember the Sisters and other faculty members having solemn expression on their faces and speaking in muted tones. I remember the local churches being open nearly 24 hours a day for those who needed to go there.

I remember being at home with the television set with low volume and the window slightly opened so the air raid siren could be heard – just in case. And I remember my father calling the house every hour while he was at work.

I was a ten year old who was scared without knowing what I was scared about.

It wasn’t until after the 1963 Kennedy assassination that I began I see myself in relationship to a world beyond the 10th Ward of the City of Chicago.

While I watched our nation experience the upheavals of the 60’s, 70’s and 80’s – nothing could prepare me for that which began in January of 2017 and resurged in January of 2025.

Since January of 2025 I have been living with a growing sense of fear for myself and for the safety and welfare of countless other Americans.

Since January, I have been experiencing the sense of fear as did the Jews and others in Germany when the Nazi Party took power on January 30, 1933 and the people of Kosovo after February 28, 1998.

Germany and Kosovo

Just as it did 83 and 27 years ago, the power of evil has found a new contemporary instrumental group of sycophantic partisans to serve its agenda to bring pain, suffering and destruction to the Kingdom of God on Earth – led by a individual who I believe is laden with recognizable traits of Counteractive Narcissism, Paranoid Schizophrenia and a Messiah Complex.

The political agenda of the current majority party since taking power this past January has unleashed a virulent cancerous assault on almost every social, governmental and legal portfolio that has successfully maintained the health and welfare for our society and it members.

The current political agenda of the majority party seems dedicated to examples of what took place in Nazi Germany and Kosovo.

This same political virus has also metastasized into our Constitution, Bill of Rights and Rules of Laws and Procedures.

The attitude of the players of this political agenda is rooted in the view that the structures and institutions of our system of government is no more than a perverse game of “House of Cards.” They are manically searching for ways to weaken and destroy our system of government. One has only to look at those named to positions in the presidential cabinet and their agendas to degrade all that has been achieved for our society since the end of WW II.

This begs the question “For whom are they doing this?”

Certainly NOT for God.

As a result of this unwarranted attack on our society, I find myself called to further witness my vocation by standing in proactive opposition to this new immoral political agenda. I have embraced this mission after reflecting on the life of Archbishop Oscar Romero and becoming reacquainted with the principals of Liberation Theology.

[Liberation theology is a religious movement, primarily associated with Christianity, which emphasizes the liberation of marginalized and oppressed groups from social, economic, and political injustices. It interprets religious texts and doctrines through the lens of the poor and oppressed, advocating for social change and challenging oppressive structures.]

In Scripture, stewardship means being a manager or caretaker of resources, possessions, and opportunities that God has entrusted to us. It's not about owning these things, but rather about using them responsibly and wisely for God's purposes and glory. This includes not only material possessions but also our time, talents, and even our relationships.

Caretaking of God's Creation: Genesis 1:26-28 gives humans dominion over the earth and its creatures, establishing a foundational concept of stewardship. We are called to be responsible caretakers of the environment, managing its resources wisely and protecting it from harm.

Managing Resources for God's Glory: Biblical stewardship extends beyond physical possessions to include our time, talents, and opportunities. We are called to use these resources in ways that honor God, serve others, and contribute to the advancement of His kingdom. (Matthew 25 and the Parable of the Talents certainly support this obligation.)

Humility and Accountability: A key aspect of stewardship is humility, recognizing that everything we have ultimately belongs to God. We are accountable to Him for how we manage these resources.

The concept of a bishop and clergy as protectors of their flock is rooted in the biblical imagery of shepherds caring for their sheep. While there isn't one single verse explicitly stating that a bishop or priest is a "protector," several passages highlight their role in guarding, guiding, and caring for the church community. For example, 1 Peter 5:2-3 emphasizes the responsibility of elders to "shepherd the flock of God" and to be examples to the flock, not lording over them. Acts 20:28 speaks of the need for elders to "pay careful attention to yourselves and to all the flock, in which the Holy Spirit has made you overseers, to care for the church of God".

These verses, along with others, illustrate that the role of a bishop or clergy involves actively caring for the spiritual well-being of the church community, which includes protecting them from false teachings and harmful influences. They are called to be vigilant, watchful, and to lead by example, much like a shepherd protects and guides his flock.

If I were really a smart and gifted cleric, I would be able to quickly discern an antidote or cure for this virulent cancerous attempting to kill us. In lieu of having a cure, I am confident of two things as I prepare to put my vocation on the line – Trust in the unconditional love and truth of God and the potential found in every person to ultimately reject the power of evil.

Please permit me, in the spirit of disclosure, to share with you how this cancerous power of evil got me off of my ass once again to propel me into action.

On July 4th, 2025, POTUS signed into law his “One Big, Beautiful Bill Act,” which will renege on our government’s long standing commitment to provide health care via the Medicaid program fore those in serious need.

It is predicted that if the OBBBA gets its way, four million citizens in need of health care will loose their coverage and left to die.

This will be the sign I will be displaying at upcoming protests.

TO: POTUS and his GOP

I am

Medicaid Dependent

Don’t

Kill Me.

Because I am dependent on Medicaid, I could be one of the four million destined to an earlier than expected trip to the cemetery.

Religious and secular history has taught us that every time the power of evil is on the cusp of destroying that which is good, God’s unconditional love empowers us to defeat evil.

May He do so again through us in this struggle as I apply Howard Beale’s words in this journey of “good trouble.”

Please join me in this prayer to Saint Oscar Romero.

O Lord Father of Mercy, who through Jesus Christ and the intercession of the Virgin Mary, Queen of Peace, and the action of the Holy Spirit, has bestowed on Saint Oscar Romero the grace of being an exemplary shepherd at the service of the Church, especially giving preference to the poor and needy.

Grant, Lord that we may also learn to live according to the gospel of your Son, glorify your Saint Oscar Romero and concede, through his intercession, stop the social and political injustices we national family is now facing and to restore respect and care for the institutions of our government and the peoples charged with your care. Amen

Thank you for taking the time to consider this writing and I hope that it might be of some encouragement for you.

By the way are there any tanks in YOUR street today?

I remain,

Respectfully Yours in Christ,

The Most Reverend James Alan Wilkowski

Evangelical Catholic Bishop for the Diocese of the Northwest

Chicago, Illinois

The Memorial of Saint John Vianney

August 4th, 2025

With gratitude to

The Most Reverend Mark Schwarz for his counsel and red pen.

“A Welcoming Community of Faith Rooted in the Catholic Tradition”

El Movimiento Antiesclavista Estadounidense

La Marcha de la Sal de Mahatma Gandhi

El Movimiento por el Sufragio Femenino

Boicot a los Autobuses de Montgomery

La Marcha del Domingo Sangriento por el Puente Edmund Pettis

El Movimiento Antiapartheid

La Campaña por la Enmienda de Igualdad de Derechos

Los Disturbios de Stonewall

El Movimiento Black Lives Matter

Peter Finch como Howard Beal en Network

Hay una frase infame de la película "Network" de 1967 en la que un personaje muy furioso llamado Howard Beale se siente tan harto y angustiado por las circunstancias que rodearon su caída emocional, que grita: "Estoy furioso y no lo aguanto más".

Cuando pienso en los nueve eventos que mencioné, no puedo evitar preguntarme si todos los involucrados en esas protestas por la justicia social y la paz sintieron colectivamente lo mismo que Howard Beale.

Tengo que creer que sí.

Creo que uno de los impulsos inspiradores comunes que se encuentran en el centro de estos eventos fueron las personas empoderadas por la gracia de su vocación bautismal para plantar cara al mal y la injusticia social y confrontarlos con fe y justicia social.

También creo que en esos casos históricos, las personas y los grupos involucrados creían tener el derecho moral de luchar contra las injusticias que sufrieron y de abogar por la justicia social y la reforma. Al reflexionar, podemos ver cómo sus creencias a menudo surgían del estrecho vínculo entre la justicia social y los derechos humanos.

A lo largo de la historia de la humanidad, la sociedad ha tratado injustamente a las personas por motivos de raza, género, orientación sexual, clase social, religión y etnia. Estas prácticas continúan hoy en día sin control. Entre los perpetradores de la injusticia social se incluyen autoridades e instituciones reconocidas, así como individuos.

Los seres humanos, creados a imagen y semejanza de Dios (Gn 1:26-31), están llamados a alzarse contra la injusticia dondequiera que exista.

Es deber de todos los católicos, independientemente de su jurisdicción, oponerse a la injusticia social y a cualquier forma de opresión que atente contra la dignidad de la persona humana. Sin embargo, en la cultura imperante del relativismo moral, puede ser cada vez más difícil identificar las injusticias, así como las acciones morales que se pueden tomar para corregirlas. Los católicos estadounidenses se encuentran armados de buenas intenciones, pero con escasa información para discernir causas justas y medios de activismo coherentes con la doctrina moral y social católica.

Lamentablemente, demasiadas personas —católicas o no, clérigos o laicos— a menudo usan la excusa de no tener suficiente información para actuar, permitiéndose así cruzarse de brazos, enterrar la cabeza en la arena y no hacer nada mientras la injusticia se descontrola.

Los medios por los cuales los fieles responden a la injusticia social deben reflejar el mismo mensaje evangélico y la enseñanza de la fe católica que se emplearon inicialmente para discernir la injusticia. La filosofía maquiavélica de que el fin justifica los medios podría a veces resultar compatible con la doctrina del catolicismo. La enseñanza moral católica se pronuncia con claridad sobre la dignidad humana, la autoridad, el orden social y la protección de los derechos humanos. «Cuando nos relacionamos, debemos hacerlo con el asombro que surge ante algo santo y sagrado. Porque eso es lo que somos los seres humanos: creados a imagen de Dios (Gn 1,27)».

Principios católicos fundamentales de justicia social y paz,

unidos a nuestra obligación moral de resistir la injusticia.

La justicia social está entrelazada con el respeto y la promoción de los derechos humanos. Cuando a las personas o comunidades se les niegan sus derechos humanos fundamentales, se considera una violación de la justicia social y puede generar un imperativo moral de actuar.

La justicia social busca la equidad, es decir, que todas las personas tengan acceso a los recursos y oportunidades que necesitan para prosperar, reconociendo que cada persona tiene necesidades y circunstancias diferentes. Cuando este principio se viola mediante la discriminación o la negación del acceso, puede considerarse una injusticia que exige resistencia.

La justicia social exige que todas las personas, especialmente las marginadas, tengan voz en su vida política, económica y social, así como en la vida de sus comunidades. Cuando se niega o suprime la participación, puede ser una forma significativa de injusticia que genera resistencia.

Esto nos lleva a los relatos evangélicos de Jesús purificando el templo, que se encuentran en Mateo 21:12-13, Marcos 11:15-17, Lucas 19:45-46 y Juan 2:13-16.

La purificación del templo por parte de Jesús demostró su autoridad divina y su pasión por defender la santidad y la pureza. Al expulsar a los comerciantes y combatir la corrupción religiosa, restableció la santidad de la casa de Dios y mostró a sus seguidores cómo enfrentarse a la injusticia y la maldad.

Cuando nosotros, como administradores del Reino de Dios en la Tierra, limpiamos y erradicamos cualquier forma de injusticia social de los templos de nuestras comunidades, demostramos nuestra autoridad moral y espiritual junto con nuestra pasión por defender la santidad y pureza de aquello que se nos ha confiado la administración.

Nuestra lucha contra la injusticia social a menudo implica esfuerzos para transformar las estructuras sociales, económicas y políticas subyacentes que perpetúan todas las expresiones de injusticia. Esto puede adoptar diversas formas, desde la promoción de reformas políticas y cambios legislativos hasta la participación en protestas y actos de desobediencia civil.

Se ha argumentado con éxito que las personas tienen el deber moral de resistir la injusticia, incluso mediante actos de desobediencia civil o incivil. Este deber se basa en las mismas consideraciones morales que suelen respaldar la obediencia a las leyes justas. Otros, como Martin Luther King Jr., argumentan que uno tiene la responsabilidad moral de desobedecer las leyes injustas, ya que esto expresa el mayor respeto por ellas. La postura del Dr. King se ve reforzada por las infames palabras del arzobispo Desmond Tutu, quien dijo: «Si eres neutral en situaciones de injusticia, has elegido el lado del opresor».

A lo largo de la historia, individuos y grupos han empleado diversos métodos para resistir la injusticia. Esto puede incluir desobediencia civil (por ejemplo, sentadas, boicots y marchas), protestas pacíficas y falta de cooperación.

Históricamente, los ejemplos más exitosos de protesta contra las injusticias han sido los de Gandhi, el Dr. King, Rosa Parks y John L. Lewis. La eficacia de su resistencia no violenta se considera generalmente más eficaz para lograr un cambio social duradero y construir una base de apoyo más amplia.

El derecho moral a luchar contra la injusticia es una idea poderosa y perdurable que ha impulsado el cambio social a lo largo de la historia. Es una creencia que subraya la importancia de los derechos humanos, la igualdad y la lucha continua por crear un mundo más justo y equitativo.

¿Qué deben hacer TODOS los católicos?

Creo que todos los católicos, independientemente de sus jurisdicciones, están llamados a participar plenamente en la sociedad como defensores de la verdad del Evangelio, la dignidad de la persona y el bien común de toda la humanidad. Con demasiada frecuencia, el cristiano católico no sabe cómo asumir esta responsabilidad en una sociedad donde el maligno ha trastocado el bien y el mal. Para tener éxito, todos los católicos deben dirigirse a sus jurisdicciones con una fe inquebrantable en las Sagradas Escrituras, la tradición apostólica y el Espíritu Santo.

Dios llama a sus hijos al discernimiento y la aplicación de la verdad.

Los desafíos de 2025

Nací en noviembre de 1953, justo cuando la administración de Truman llegaba a su fin y la administración de Eisenhower se preparaba para asumir la Casa Blanca.

Tengo algunos recuerdos vagos de la elección de Nixon Kennedy en 1960.

Tengo recuerdos muy vívidos de la Crisis de los Misiles de Cuba de 1962. Recuerdo los simulacros de protección antiaérea que se realizaban cuatro veces al día escolar. Recuerdo a las Hermanas y a otros profesores con rostros solemnes y hablando en voz baja. Recuerdo que las iglesias locales estaban abiertas casi las 24 horas del día para quienes necesitaban ir.

Recuerdo estar en casa con el televisor a bajo volumen y la ventana entreabierta para que se oyera la sirena antiaérea, por si acaso. Y recuerdo a mi padre llamando a casa a cada hora mientras trabajaba.

Tenía diez años y estaba asustado sin saber de qué.

No fue hasta después del asesinato de Kennedy en 1963 que empecé a verme en relación con un mundo más allá del décimo distrito de la ciudad de Chicago.

Mientras observaba a nuestra nación experimentar los trastornos de los años 60, 70 y 80, nada podía prepararme para lo que comenzó en enero de 2017 y resurgió en enero de 2025.

Desde enero de 2025 he estado viviendo con un creciente sentimiento de temor por mí mismo y por la seguridad y el bienestar de innumerables otros estadounidenses.

Desde enero, he estado experimentando la misma sensación de miedo que sintieron los judíos y otros en Alemania cuando el Partido Nazi tomó el poder el 30 de enero de 1933 y el pueblo de Kosovo después del 28 de febrero de 1998.

Alemania y KosovoTal como sucedió hace 83 y 27 años, el poder del mal ha encontrado un nuevo grupo instrumental contemporáneo de partidarios aduladores para servir a su agenda de traer dolor, sufrimiento y destrucción al Reino de Dios en la Tierra, liderado por un individuo que, en mi opinión, está plagado de rasgos reconocibles de narcisismo contraactivo, esquizofrenia paranoide y complejo de mesías.Desde que asumió el poder el pasado enero, la agenda política del actual partido mayoritario ha desatado un ataque virulento y canceroso contra casi todos los ámbitos sociales, gubernamentales y legales que han mantenido con éxito la salud y el bienestar de nuestra sociedad y sus miembros.La agenda política actual del partido mayoritario parece estar dedicada a ejemplos de lo ocurrido en la Alemania nazi y Kosovo.Este mismo virus político también ha hecho metástasis en nuestra Constitución, la Carta de Derechos y el Reglamento de Leyes y Procedimientos.La actitud de quienes impulsan esta agenda política se basa en la idea de que las estructuras e instituciones de nuestro sistema de gobierno no son más que un perverso juego de "Castillo de naipes". Buscan frenéticamente maneras de debilitar y destruir nuestro sistema de gobierno. Basta con observar a los nombrados para ocupar puestos en el gabinete presidencial y sus planes para degradar todo lo que se ha logrado en nuestra sociedad desde el final de la Segunda Guerra Mundial.Esto nos lleva a preguntarnos: "¿Para quién hacen esto?".Ciertamente, NO para Dios.Como resultado de este ataque injustificado a nuestra sociedad, me siento llamado a profundizar mi testimonio de vocación, oponiéndome proactivamente a esta nueva agenda política inmoral. He abrazado esta misión tras reflexionar sobre la vida del arzobispo Óscar Romero y reencontrarme con los principios de la Teología de la Liberación.[La Teología de la Liberación es un movimiento religioso, principalmente asociado con el cristianismo, que enfatiza la liberación de los grupos marginados y oprimidos de las injusticias sociales, económicas y políticas. Interpreta los textos y doctrinas religiosas desde la perspectiva de los pobres y oprimidos, abogando por el cambio social y desafiando las estructuras opresivas.).En las Escrituras, la mayordomía significa ser administrador o cuidador de los recursos, posesiones y oportunidades que Dios nos ha confiado. No se trata de poseer estas cosas, sino de usarlas responsable y sabiamente para los propósitos y la gloria de Dios. Esto incluye no solo las posesiones materiales, sino también nuestro tiempo, talentos e incluso nuestras relaciones.Cuidando la Creación de Dios: Génesis 1:26-28 otorga a los humanos el dominio sobre la tierra y sus criaturas, estableciendo un concepto fundamental de mayordomía. Estamos llamados a ser cuidadores responsables del medio ambiente, administrando sabiamente sus recursos y protegiéndolo de todo daño.Administrando Recursos para la Gloria de Dios: La mayordomía bíblica se extiende más allá de las posesiones físicas e incluye nuestro tiempo, talentos y oportunidades. Estamos llamados a usar estos recursos de maneras que honren a Dios, sirvan a los demás y contribuyan al avance de su reino. (Mateo 25 y la Parábola de los Talentos ciertamente respaldan esta obligación).Humildad y Responsabilidad: Un aspecto clave de la mayordomía es la humildad, reconociendo que todo lo que tenemos pertenece, en última instancia, a Dios. Somos responsables ante Él de cómo administramos estos recursos.

Our Moral Obligation to Fight Injustice

Our Moral Obligation
to
Fight Injustice