Church’s teaching on justice is relevant to how the Church treats its members

The 1971 Synod of Bishops tackled the topic of Justitia in Mundo (Justice in the World). Particularly relevant for the Church in our day is Section 3 of the Synod Report, where paragraph 40 states: “While the Church is bound to give witness to justice, she recognizes that anyone who ventures to speak to people about justice must first be just in their eyes. Hence we must undertake an examination of the modes of acting and of the possessions and life style found within the Church herself. ” Pádraig McCarthy
Here is Section 3. The full document may be found here.
III: The Practice of Justice
39. Many Christians are drawn to give authentic witness on behalf of justice by various modes of action for justice, action inspired by love in accordance with the grace which they have received from God. For some of them, this action finds its place in the sphere of social and political conflicts in which Christians bear witness to the Gospel by pointing out that in history there are sources of progress other than conflict, namely love and right. This priority of love in history draws other Christians to prefer the way of non-violent action and work in the area of public opinion.
40. While the Church is bound to give witness to justice, she recognizes that anyone who ventures to speak to people about justice must first be just in their eyes. Hence we must undertake an examination of the modes of acting and of the possessions and life style found within the Church herself.
41. Within the Church rights must be preserved. No one should be deprived of his ordinary rights because he is associated with the Church in one way or another. Those who serve the Church by their labour, including priests and religious, should receive a sufficient livelihood and enjoy that social security which is customary in their region. Lay people should be given fair wages and a system for promotion. We reiterate the recommendations that lay people should exercise more important functions with regard to Church property and should share in its administration.
42. We also urge that women should have their own share of responsibility and participation in the community life of society and likewise of the Church.
43. We propose that this matter be subjected to a serious study employing adequate means: for instance, a mixed commission of men and women, religious and lay people, of differing situations and competence.
44. The Church recognizes everyone’s right to suitable freedom of expression and thought. This includes the right of everyone to be heard in a spirit of dialogue which preserves a legitimate diversity within the Church.
45. The form of judicial procedure should give the accused the right to know his accusers and also the right to a proper defence. To be complete, justice should include speed in its procedure. This is especially necessary in marriage cases.
46. Finally, the members of the Church should have some share in the drawing up of decisions, in accordance with the rules given by the Second Vatican Ecumenical Council and the Holy See, for instance with regard to the setting up of councils at all levels.
47. In regard to temporal possessions, whatever be their use, it must never happen that the evangelical witness which the Church is required to give becomes ambiguous. The preservation of certain positions of privilege must constantly be submitted to the test of this principle. Although in general it is difficult to draw a line between what is needed for right use and what is demanded by prophetic witness, we must certainly keep firmly to this principle: our faith demands of us a certain sparingness in use, and the Church is obliged to live and administer its own goods in such a way that the Gospel is proclaimed to the poor. If instead the Church appears to be among the rich and the powerful of this world its credibility is diminished.
48. Our examination of conscience now comes to the life style of all: bishops, priests, religious and lay people. In the case of needy peoples it must be asked whether belonging to the Church places people on a rich island within an ambient of poverty. In societies enjoying a higher level of consumer spending, it must be asked whether our life style exemplifies that sparingness with regard to consumption which we preach to others as necessary in order that so many millions of hungry people throughout the world may be fed.