Social Thought: Volume 1, Number 1

8/9/2019 Social Thought: Volume 1, Number 1

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SocialThought

IMMIGRATION AND THE FAMILYAccompaniment to Integration:

Immigration Legal Services through a Faith Lens

Maura Moser

Welcoming the Stranger:

Best Practice Considerations in Refugee Resettlement

Anita Wallen

The Path to Comprehensive Immigration Reform:

Stay the Course

J. Kevin Appleby

Gaudium et Spes and the Praxis of Charity:

Interpreting the Signs of the Times, Accompanying Families

Patrick Brown, Brian Corbin, Cynthia Dobrzynski


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Maura Moser

Protecting families requires addressing the threats that

often tear them apart. Families who come to our nation

as immigrants or refugees should be welcomed with

respect and dignity, and legal assistance to face these

barriers is an essential component of this care.

As brothers and sisters in Christ, we cannot turn our

back on the newcomers in our midst. Accompanying

immigrants is not just an act of charity, but is a natural

and necessary consequence of our faith when we see

the presence of God in the lives of those in need.

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In Gaudium et Spes , the Vatican II bishops made clear that “the Church has always

had the duty of scrutinizing the signs of the times and of interpreting them in the light

of the Gospel.” (Gaudium et Spes , §4). One of these contemporary signs is,

undoubtedly, the reality of global migration. The historic joint pastoral letter from the

bishops of the United States and Mexico, Strangers No Longer: Together on theJourney of Hope , begins:

“In discerning the signs of the times, we note the greatly increased migration

among the peoples of the Americas, and we see in this but one manifestation

of a worldwide phenomenon – often called globalization – which brings with it

great promises along with multiple challenges.” (U.S. Conference of Catholic

Bishops, Inc. & Conferencia del Episcopado Mexicano, 2003, para. 1)

That was over ten years ago. Since then, global migration has only grown, and

following Pope Francis’ example of speaking out against the “globalization of

indifference,” we are called to assist immigrants in the United States (Vatican Radio,2013). Legal immigration assistance reduces poverty, fosters integration, affects

child outcomes, and keeps families intact.

In the past year, we have seen unprecedented refugee flows from Central America

as tens of thousands of unaccompanied minors and families have arrived fleeing

violence and instability. In the past five years, more than two million people have

been deported from the United States, often separating families (Gonzales-Barrera &

Krogstad, 2014). Unacceptable wait times for legal family reunification persist, so

much so that for example, a Filipino whose U.S. citizen brother or sister filed an

application on his behalf in 1990 is only today receiving his visa.

With little political will in Congress for a comprehensive solution that will respond to

all of these problems, the Obama administration has taken steps to offer immigration

relief to nearly five million people with longstanding ties to this country. While not a

long-term solution, these new policies will offer much-needed relief for millions of

people and will allow them to contribute more effectively to the betterment of their

families, local communities, and the nation.

Immigration status represents a key step in the path to full membership in society in

the United States. It allows individuals to seek legal reunification with family

Social Thought Spring 2015 (2)

Accompaniment toIntegration: ImmigrationLegal Services through aFaith Lens


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members, reduces poverty, reduces their vulnerability to deportation, improves their

employment prospects, and puts them on a track to citizenship. If the Obama

administration’s executive orders are put into effect, an unprecedented number of

undocumented immigrants with longstanding ties to this country will soon have

access to temporary immigration status for the first time in the history of the United

States. Another six million people, however, have no option to remedy their status,

leaving them vulnerable to exploitation and abuse, and their families vulnerable to

separation.

Undocumented immigrants are often members of “mixed status families” in which the

legal status of family members varies. Some members of the family may be US

citizens, while others may hold lawful permanent residency, temporary status, or no

immigration status at all. An estimated ten percent of U.S. families include at least

one citizen child and one undocumented parent. Most children of undocumented

immigrants are U.S. citizens by birth (Passel & Cohn, 2009).

Recent studies have shown that the disparity between the immigration status of

children and their parents can have devastating consequences for their families. Due

to their parents’ vulnerability to deportation and separation, children of

undocumented immigrants suffer from greater symptoms of post-traumatic stress

disorder, lower use of health care, and increased poverty than the children of

documented immigrants. When a parent is deported, poorer child educational

outcomes and behavioral problems, such as aggression, anxiety, and withdrawal are

expected. In addition, the family’s median income drops, reducing access to food

and placing them at risk for poverty (Satinsky, Hu, Heller, & Farhang, 2013).

Obtaining legal status not only positively impacts the individual, but also their

families, communities, and the nation.

Access to legal assistance is critical to supporting and strengthening familial ties,

protecting the most vulnerable, and reducing poverty among immigrants in the

United States. Legal representation makes an undeniably significant difference in the

outcome of cases, especially in the cases of those most vulnerable – particularly

unaccompanied children. A recent investigation of a decade’s worth of court records

found that whether or not an unaccompanied child had an attorney was the single

most important factor influencing the case's outcome. The difference legal

representation makes is staggering: 73 percent of children with a lawyer were

allowed to remain in the United States, often with family. In contrast, only 15 percent

of children without a lawyer were allowed to remain. Yet, only 41 percent of

unaccompanied children had legal representation (TRAC Immigration, 2014). This

represents a significant deficiency in our legal system and a weakness in our

protection of the particularly vulnerable.

Statistics for adults compare similarly. Stanford University recently conducted a study

of detained immigrants facing deportation in northern California, most of whom had

families in the US. They found that those who had a lawyer were at least three times

more likely to prevail in their removal cases than those without (Northern California

Collaborat ive for Immigrant Justice, 2014). Another study in New York concurred

that one of the most important variables affecting the ability to secure a successful

outcome in a case was having representation. Immigrants in immigration detention

with no legal representation had a successful outcome in a mere three percent of

their cases (New York Immigrant Representation Study Steering Committee, 2012).

The legal immigration system presents tremendous

hurdles for immigrants to navigate alone. With the

consequences so high, it is imperative that

immigrants have access to quality legal assistance.

In Strangers No Longer , bishops of the United States

and Mexico insist that legal services are critical to the

defense of rights, and call for the expansion of these

services:

“[An] important resource these communities can offer

migrants, especially those seeking asylum or family

reunification, is affordable or free legal assistance. A

special call is issued to lawyers in both our countries to assist individuals and

families in navigating the arduous immigration process and to defend the

human rights of migrants, especially those in detention. Parishes should work

together to provide adequate services throughout the community, making

every effort to invite parishioners with special expertise (lawyers, doctors,

social workers) to assist generously wherever they can.” (U.S. Conference of

Catholic Bishops, Inc. & Conferencia del Episcopado Mexicano, 2003, para.

44)

“Our long experience

as a pilgrim people in a

pilgrim church has

made Christians

intimately familiar with

uprooting, persecu-

tion, and living outside

the law’s protection.”


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With eligibility for deferred action being expanded for some immigrants at the same

time that deportation efforts are being enhanced, the need for the provision of legal

services for immigrants has never been greater.

The bishops’ call for legal assistance for migrants stems in part from a heartfelt

concern for the preservation of families. The importance of the family is afundamental tenet of Catholic social teaching, which posits that the family is the

central social institution that must be supported and strengthened, not undermined.

It is in this light that we must consider the impact of policies. In Economic Justice for

All , the bishops of the United States state that

Economic and social policies as well as the organization of the work world

should be continually evaluated in light of their impact on the strength and

stability of family life. The long-range future of this nation is intimately linked

with the well-being of families, for the family is the most basic form of human

community. (National Conference of Catholic Bishops, 1986, para. 93d)

As a people of faith, we are called to challenge all forces that threaten the ties

between family members, such as the frequent deportation of people with

longstanding and family ties to the United States.

Furthermore, the Church’s policy positions on immigration and commitment to

service to immigrants are predicated upon the church’s intense identification with

migrants and refugees and the need to serve the most vulnerable. Catholic social

teaching calls us to love, act justly toward, and identify with persons on the margins

of society, including migrants and refugees.

Our long experience as a pilgrim people in a pilgrim church has made Christiansintimately familiar with uprooting, persecution, and living outside the law’s protection.

In the Old Testament, the Jewish people were deported, exiled, enslaved, and

dispersed. From this experience, they learned to love and identify with migrants, not

oppress them. The Holy Family, which fled to Egypt, is the archetypal refugee family

(Apostolic Constitution of Pius XII, 1952). An itinerant minister himself, Jesus teaches

that the criterion for the final judgment will ultimately be how people treated the

dispossessed and needy, including the stranger (Matthew 25: 31-46). Migrants evoke

the Church’s own history, including the biblical exodus and exile, the itinerant ministry

of Jesus, and its 2,000-year missionary tradition.

Welcoming the stranger, regardless of immigration status, is a Gospel imperative. In

the encyclical Pacem in Terris , Pope Saint John XXIII stated,

Every human being has the right to freedom of movement and of residence

within the confines of his own state. When there are just reasons for it, he

must be permitted to emigrate to other countries and to take up residencethere. The fact that he is a citizen of a particular state does not deprive him of

membership to the human family, nor of citizenship in that universal society,

the common, world-wide fellowship of men. (1963, para. 25)

In effect, the church teaches that all people are "brothers and sisters" and that

immigration status does not change this fact. Likewise, it offers its Catholic Charities

programs, legal offices, community organizing grants, and refugee resettlement

services to all vulnerable migrants and newcomers, regardless of their religious

beliefs (Kerwin, 2006).

The work of the Church is guided by a faith which obligates us to protect andpromote the dignity of the human person. While there is much that needs to be

changed with our social and economic policies, we must work to promote the human

dignity of immigrant, defend their God-given rights, and keep their families intact.

Legal assistance is one critical facet of this work. It is not just an act of charity but it

is a consequence of our faith to serve humanity with heartfelt concern, “a faith which

becomes active through love” (Pope Benedict XVI, 2005, para. 31a).

Maura Moser is Director of Communications at the Catholic Legal Immigration

Network, INC. (CLINIC). She can be contacted at [email protected]

REFERENCES

Apostolic Constitution of Pius XII. (1952). Exsul familia nazarethana . Retrieved from

http://repository.berkleycenter.georgetown.edu/1952ExsulFamilia.pdf


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Gonzales-Barrera, A. & Krogstad, J.M. (2014, October 2). U.S. deportations of

immigrants reach record high in 2013. Pew Research Center. Retrieved from http://

www.pewresearch.org/fact-tank/2014/10/02/u-s-deportations-of-immigrants-reach-

record-high-in-2013/

Kerwin, D., (2006). Immigration reform and the Catholic Church. MigrationInformation Source. Retrieved from http://www.migrationpolicy.org/article/

immigration-reform-and-catholic-church

National Conference of Catholic Bishops. (1986). Economic justice for all: Pastoral

letter on the Catholic social teaching and the U.S. economy . Washington, D.C.:

United States Catholic Conference.

New York Immigrant Representation Study Steering Committee. (2012). Accessing

justice II: A model for providing counsel to New York immigrants in removal

proceedings. Retrieved from http://www.cardozolawreview.com/content/denovo/

NYIRS_ReportII.pdf

Northern California Collaborative for Immigrant Justice. (2014). Access to justice for

immigrant families and communities: Study of legal representation of detained

immigrants in northern California. Retrieved from https://media.law.stanford.edu/

organizations/clinics/immigrant-rights-clinic/11-4-14-Access-to-Justice-Report-

FINAL.pdf

Passel, J.S., & Cohn, D. (2009). A portrait of unauthorized immigrants in the United

States. Retrieved from http://www.pewhispanic.org/files/reports/107.pdf

Pope Benedict XVI. (2005). Deus caritas est . Retrieved from http://w2.vatican.va/ content/benedict-xvi/en/encyclicals/documents/hf_ben-xvi_enc_20051225_deus-

caritas-est.html

Pope Paul VI. Vatican II. (1965) Pastoral Constitution On The Church In The Modern

World — Gaudium et Spes . Retrieved from http://www.vatican.va/archive/

hist_councils/ii_vatican_council/documents/vat-ii_cons_19651207_gaudium-et-

spes_en.html

Pope Saint John XXIII. (1963). Peace on Earth: Pacem in Terris . (N.C.W.C. Trans.).

Boston, MA: Daughters of St. Paul.

Satinsky, S., Hu, A., Heller, J., & Farhang, L. (2013). Family unity, family health: How

family-focused immigration reform will mean better health for children and families.

Retrieved from http://www.familyunityfamilyhealth.org/uploads/images/ FamilyUnityFamilyHealth.pdf

TRAC Immigration. (2014). New data on unaccompanied children in immigration

court. Retrieved from http://trac.syr.edu/immigration/reports/359/

United States Conference of Catholic Bishops, Inc. & Conferencia del Episcopado

Mexicano. (2003). Strangers no longer: Together on the journey of hope.

Washington, D.C.: USCCB Publishing.

Vatican Radio (Producer). (2013, July 8). Pope on Lampedusa: “The globalization of

indifference”. [Transcript]. Retrieved from http://www.news.va/en/news/pope-on-lampedusa-the-globalization-of-indifferenc

http://www.vatican.va/archive/hist_councils/ii_vatican_council/documents/vat-ii_cons_19651207_gaudium-et-spes_en.htmlhttp://www.vatican.va/archive/hist_councils/ii_vatican_council/documents/vat-ii_cons_19651207_gaudium-et-spes_en.htmlhttps://media.law.stanford.edu/organizations/clinics/immigrant-rights-clinic/11-4-14-Access-to-Justice-Report-FINAL.pdfhttps://media.law.stanford.edu/organizations/clinics/immigrant-rights-clinic/11-4-14-Access-to-Justice-Report-FINAL.pdfhttps://media.law.stanford.edu/organizations/clinics/immigrant-rights-clinic/11-4-14-Access-to-Justice-Report-FINAL.pdfhttp://www.familyunityfamilyhealth.org/uploads/images/FamilyUnityFamilyHealth.pdfhttp://www.familyunityfamilyhealth.org/uploads/images/FamilyUnityFamilyHealth.pdfhttp://www.familyunityfamilyhealth.org/uploads/images/FamilyUnityFamilyHealth.pdfhttp://www.familyunityfamilyhealth.org/uploads/images/FamilyUnityFamilyHealth.pdfhttp://www.vatican.va/archive/hist_councils/ii_vatican_council/documents/vat-ii_cons_19651207_gaudium-et-spes_en.htmlhttp://www.vatican.va/archive/hist_councils/ii_vatican_council/documents/vat-ii_cons_19651207_gaudium-et-spes_en.htmlhttp://www.vatican.va/archive/hist_councils/ii_vatican_council/documents/vat-ii_cons_19651207_gaudium-et-spes_en.htmlhttp://www.vatican.va/archive/hist_councils/ii_vatican_council/documents/vat-ii_cons_19651207_gaudium-et-spes_en.htmlhttp://www.vatican.va/archive/hist_councils/ii_vatican_council/documents/vat-ii_cons_19651207_gaudium-et-spes_en.htmlhttp://www.vatican.va/archive/hist_councils/ii_vatican_council/documents/vat-ii_cons_19651207_gaudium-et-spes_en.htmlhttps://media.law.stanford.edu/organizations/clinics/immigrant-rights-clinic/11-4-14-Access-to-Justice-Report-FINAL.pdfhttps://media.law.stanford.edu/organizations/clinics/immigrant-rights-clinic/11-4-14-Access-to-Justice-Report-FINAL.pdfhttps://media.law.stanford.edu/organizations/clinics/immigrant-rights-clinic/11-4-14-Access-to-Justice-Report-FINAL.pdfhttps://media.law.stanford.edu/organizations/clinics/immigrant-rights-clinic/11-4-14-Access-to-Justice-Report-FINAL.pdfhttps://media.law.stanford.edu/organizations/clinics/immigrant-rights-clinic/11-4-14-Access-to-Justice-Report-FINAL.pdfhttps://media.law.stanford.edu/organizations/clinics/immigrant-rights-clinic/11-4-14-Access-to-Justice-Report-FINAL.pdf


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Anita Wallen

Walking alongside families seeking refuge in our nation

requires a special understanding of the unique

challenges they face and strengths they bring.

Grounded in lived experience, this article offers best

practices in cultural adaptation and assimilation,

creating and supporting employment opportunities,

housing and safe neighborhoods, and education.

With careful planning, thoughtful deliberation and active

community engagement, resettlement agencies can

assist refugees to make positive contributions to and

have a lasting impact on American society.

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We often think of the United States as a melting pot – an amalgamation of many

races, a multitude of ethnicities, a rich blend of numerous languages and cultures.

Americans are proud that our nation is a refuge for people fleeing persecution. Our

country offers hope and new beginnings – the Statue of Liberty, a symbol of our

nation’s promise, encourages the world to “Give me your tired, your poor / Yourhuddled masses yearning to breathe free” (Lazarus, “The New Colossus”).

However, in recent years, immigration has become a highly debated issue, politically

and socially. How many immigrants should we admit? How can local communities

welcome and support newcomers? What are the economic impacts of immigration?

Do we have the social resources to adequately support immigration in its current

numbers? Behind these abstract debates on the immigration issue, lie the human

faces struggling with personal, practical and social problems: Lack of proficiency with

English, lack of job mobility and low paying jobs, undiagnosed health and mental

health conditions, and physical isolation and discrimination are just some of the

issues they face.

Each year, the U.S. State Department is allowed to resettle up to 70,000 refugees in

the United States. Given such volume, resettlement agencies are often ill-equipped

to address all the challenges refugees encounter in their totality due to limited

financial and human resources. Yet, the responsibility for ensuring a newly arriving

refugee’s immediate needs are met adequately rests squarely on these agencies.

It is imperative, therefore, for services to be well formulated and developed to elicit

the maximum community engagement. This article attempts to provide individuals

who work with refugees and unaccompanied minors some best practice

considerations that enhance service delivery.

Cultural Adaptation and Assimilation

Cultural assimilation is a complex process where refugees and immigrants are

expected to not only fully integrate themselves into a new country, but perhaps lose

some aspects of their own cultural heritage. Socioeconomic status and second

language acquisition strongly influence such assimilation. All refugees and

unaccompanied minors receive some form of domestic orientation through

resettlement agencies within a few days of their arrival. The orientation focuses on


Welcoming the Stranger:Best Practice

Considerations inRefugee Resettlement


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helping refugees understand the services they can receive; their benefits, rights, and

responsibilities and our society’s expectations regarding self sufficiency and

independence. Language barriers affect all aspects of a refugee’s life from access to

medical services, educational and employment opportunities, community interaction

and even simple daily tasks such as grocery shopping. While most refugees value

and understand the importance of English as Second Language (ESL) programs,

such programs may not always be easily accessible, especially if the adults in the

family have to juggle long work hours and other daily demands on their time.

Cultural Adaptation and Assimilation Best Practices

• Use ESL as a window to more learning opportunities. ESL classes can teach

more than just English. It can teach banking, money management, civic laws

etc. Having speakers from the community such as police officers and health

practitioners present at ESL classes also promotes engagement between the

community and the refugee while delivering useful information.

• Provide more than one initial orientation. Refugees are so overwhelmed with the

amount of information thrown at them in the first few days of arrival that some of

the information is lost. Follow up orientations can be helpful to the refugee in

obtaining secondary acculturation skills such as using public transportation,

home management, building good credit and so on.

• Focus on experiential learning. Allow an opportunity to practice skills, whether it

be practicing spoken English, or purchasing a bus ticket or picking out produce

at a grocery store.

• Involve other refugees who have been resettled in the past and are now selfsufficient to help in your efforts. Often, they can help connect new arrivals to the

various community resources and act as mentors. This has shown to be

particularly true with refugees who have a strong shared sense of “oneness”

because of their refugee camp experiences such as the Nepali speaking

Bhutanese.

• Ensure adequate representation of refugees and immigrants on any community

task force or dialogue group your organization is a part of. We are not the

experts on refugee experiences. Refugees are.

• Offer ESL classes where people can easily access them. If a company employs

many refugees, explore the possibility of offering ESL on the premises. Or at an

apartment complex where a number of refugees live.

Employment Opportunities

Insufficient language skills limit opportunities for job advancement. While most

refugees are willing to accept any job they can find when they arrive here, the real

problem is finding better paying jobs after they have been in the country a while.

Even low-paying jobs are now demanding higher skills, especially where the job

market is tight and highly competitive. Refugees with advanced degrees from their

countries are often not recognized in their respective fields due to their lack of the

American experience. Those with engineering degrees are cab drivers; doctors work

as security guards; professors are assembly line workers at a meatpacking plant.

Refugees are typically associated with taking jobs that Americans don’t want.

Additionally, refugees may be paid lower wages than an American in the same job.

Employment Opportunities Best Practices

• Create and maintain connections with large employers in the area. Having a

personal relationship with employers helps agencies promote the skills of

refugees they are trying to place and fosters ongoing dialogue on the

contributions refugees can make in spite of their perceived handicaps.

• Find apprenticeship opportunities. Some state-run programs offer registered

apprenticeship and internship opportunities that provide training and on-site skill

development.

• Look for resources to assist refugees in starting their own micro-enterprises.

Government or foundation grants may sometimes be available to help a group

of refugees start their own business such as a day care, bakery or a cleaning

company.

• Provide job skills training beyond the typical resume writing. Teach practical

business skills that go beyond writing a resume or interviewing for a job.


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refugees may face. Recreational and social activities contribute towards

integration and healthy living.

Educational Opportunities for Children

Refugee children frequently face discrimination at school. They often feel like they donot belong, and language barriers and academic struggles only add to the problem.

Refugee children become more proficient than their parents in speaking English and

frequently act as “interpreters”. Parents may find themselves struggling to help their

children with school work. They may also find it hard to communicate and interact

with the school systems.

Educational Opportunities Best Practices

• Provide outreach to refugee parents to encourage school participation and

communication. Encourage school officials to involve the parents in spite of any

language challenges or perceived “disinterest” in the child’s education.

• Explore after school tutoring and educational opportunities for children. Being

engaged in such a manner addresses their academic performance while also

providing them supervision and socialization when the adults are at work.

America’s identity as a melting pot is what makes our nation so richly blessed.

Across the years, different ethnic and cultural groups have brought their talents and

experiences to strengthen and enrich our nation, and these differences are what

makes America culturally and economically vibrant. From agriculture to science, arts

to politics, business to sports, refugees and immigrants add value to America and

shape its future.

With careful planning, thoughtful deliberation and active engagement with the larger

community, resettlement agencies can assist refugees tremendously in making

positive contributions to and an impact on American society.

Anita Wallen is the Chief Operating Office for Commonwealth Catholic Charities,

Richmond, Va.


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J. Kevin Appleby

Two years ago, a comprehensive immigration reform

package had just passed the Senate, and an overhaul

of our nation’s broken immigration system seemed very

possible, even likely. What happened?

This article looks at the political realities and challenges

facing comprehensive immigration reform at the federal

level and provides actionable steps for the Catholic

community to prepare and advocate for reform for apermanent solution to a broken system. Now is not the

time to despair, but to lay the groundwork for future

legislative battles.

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No one said getting comprehensive immigration reform legislation enacted into law

would be easy, but no one said it would be this hard, either. Nearly two years ago,

things were looking up, with the U.S. Senate having passed S. 744, immigration

reform legislation (including a path to citizenship for the undocumented), by a vote of

68-32. With such a strong victory in the U.S. Senate, it looked likely that the Houseof Representatives would follow suit by passing the Senate bill or one of its own.

But something not-so-funny happened on the way to the President’s desk. The

House leadership was unable to bring the Senate bill—or any other bill, for that

matter—to the House floor because of dissension within its ranks. Up to 50

Republicans would not vote for anything approaching the Senate legislation, while

others wanted a series of House bills considered separately.

As a result, the House leadership invoked the mythical “Hastert” rule, which required

that a “majority of the majority”—approximately 115 Republican votes—would be

needed before any bills would be brought to the House floor. Despite reports that theleadership, led by Representatives Paul Ryan (R-Wisc.) and Mario Diaz-Balart (R-

Fla.), had secured as many as 140 Republican votes, the bills never saw the light of

day.

Why did this happen? Political pundits would point to the primary election loss of

House Majority Eric Cantor in June of last year as pivotal, while others claim that the

spike in the number of unaccompanied children crossing the border last summer

killed any momentum toward a bill. Add to this the House leadership’s unwillingness

to pass a bill with a majority of Democratic votes, and it meant death for

comprehensive immigration reform in 2014 and, seemingly, for the foreseeable

future.

The lesson from the loss is that supporters of immigration reform still have a lot of

work to do to produce the political power needed to get a good immigration bill

across the finish line. Such outside factors as one official’s primary election would

not have such influence if support for comprehensive immigration reform was

stronger—or at least if those who support its passage were more active and louder.

Positive poll results in support of reform do not guarantee victory in Congress; old-

fashioned constituent pressure does.


The Path toComprehensive

Immigration Reform: Staythe Course


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Finally, the Church should continue to work with and assist the immigrant community,

both pastorally and with social-service assistance. As mentioned, the implementation

of the executive action should help in this regard. Not only does this build trust and

relationships, it helps ensure that immigrants know they have a place to go for help

when their loved ones are facing deportation or lengthy detention. It also places

Catholic agencies in a good position when immigration reform is finally passed.

Catholic Charities agencies are on the front lines in assisting immigrant communities

across the nation, and should remain so. The Church must serve her mission and

remain a stalwart in welcoming the stranger.

In the end, the passage of comprehensive immigration reform is not an “if” it will

happen, but “when.” By continuing to work toward this goal, the Church can ensure

that it happens sooner rather than later, and that the bill that is ultimately passed is

one that is worthy of support.

J. Kevin Appleby is the Director of the Office of Migration Policy and Public Affairs atthe United States Conference of Catholic Bishops’ Migration and Refugee Services

Offices.


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Patrick Brown, Brian Corbin, Cynthia Dobrzynski

Throughout its history, Catholic Charities has

“interpreted the signs of the times” in responding

proactively to the needs of families and individuals, and

in today’s complex world, these efforts must include a

focus on the systemic barriers preventing families from

achieving economic and social stability.

In this paper, we offer a brief history of our movement

and show that advocacy for charity and justice is at thecore of our identity. We call for a holistic approach,

focused on individual needs of each clients, encourage

the Church to heighten its efforts to be a prophetic

witness to more comprehensively and effectively

addressing the “griefs and anxieties” of those in need.

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“The joys and the hopes, the griefs and anxieties of the men [sic] of this age,

especially those who are poor or in any way afflicted, these are the joys and hopes,

the griefs and anxieties of the followers of Christ.” So begins Gaudium et Spes ,

laying out the challenge to be taken up by those who would follow Christ; when one

member of our human family suffers, the whole body suffers.

In the international development sphere, the material deprivations and abject poverty

provide a vivid picture of what it means to be hungry, thirsty, naked, or without

shelter. Catholic Relief Services is on the front lines of responding to the needs of

those in developing nations. But here at home, in this land of plenty, far too many of

our neighbors go to sleep on an empty stomach, without means of supporting

themselves or their families, abandoned and alone, or otherwise unable to pursue

their full God-given potential.

Catholic Charities USA (CCUSA), as the national representative of the Church’s

social services agencies accompanying the poor in communities across America,

has a special call to understand and address the systemic barriers that prevent our

nation and society from building a social order that is more just. Throughout our

history, we have engaged people of good will to respond to the poverty that “is as if

Christ Himself were crying out in these poor.” In communities across America, local

Catholic Charities agencies and programs continue this work, accompanying families

and individuals in need. But in order to live out our dual mission of charity and

justice, we must also address the root causes that are keeping so many families

trapped in poverty.

The challenges of today are different than those facing the church and the world 50

years ago, and require a new approach and fresh enthusiasm. We must continue toread “the signs of the times” and devise forms of assistance and accompaniment that

fit these new needs and realities. Led by the example of Pope Francis, challenged by

the legacy of a War on Poverty launched over 50 years ago, driven by the

unacceptable reality of 45 million Americans in need, and inspired by the life-

changing work our agencies are accomplishing every day, CCUSA wants to be

involved in new conversations about meeting the needs of families and individuals.

In this time of tremendous focus on the needs of the family, and responding to the

remarkable changes in social structures that have dramatically altered what families


Gaudium et Spes and thePraxis of Charity: Interpreting

the Signs of the Times,Accompanying Families


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look like and are in need of, our society needs to re-commit to supporting the family,

what Gaudium et Spes calls “the school of humanity.” Based on the local realities

witnessed by Catholic Charities agencies every day, and grounded in rigorous social

science, the Church’s unique and vital voice can encourage society to address more

comprehensively and effectively the “griefs and anxieties” of those in need. To build a

society that is more just and charitable, we must constantly analyze the micro- andmacro-level problems in our own culture, and address the unique challenges facing

families in our own country and in our own time. In this work, we suggest three policy

principles and five lenses of understanding and approaching meaningful and long-

lasting reform of our anti-poverty system.

A Legacy of “Scrutinizing the Signs of the Times”

In addition to representing our member agencies on the national level, Catholic

Charities USA has a long history of engaging with elected officials, researchers,

political leaders, and all those of good will to build a stronger society that fully

acknowledges and supports the inherent dignity of all, especially those on themargins of society. The organization’s vision statement provides an apt summary of

this legacy of service and advocacy:

“Believing in the presence of God in our midst, we proclaim the sanctity of

human life and the dignity of the person by sharing in the mission of Jesus

given to the Church. To this end, Catholic Charities works with individuals,

families, and communities to help them meet their needs, address their

issues, eliminate oppression, and build a just and compassionate society.”

Throughout our history, Catholic Charities in the United States have lived out our

identity of being the hands of the Church ministering to the wounds of Christpersonified in the lives of the poor and marginalized. Starting in 1727, with French

Ursuline Sisters in what is now the Ninth Ward of New Orleans offering shelter to

widows and orphaned children, Catholic social services have been woven into the

fabric of our country.

The vast majority of those receiving services from Catholic charitable organizations

in the early years of our nation were themselves Catholic. In 1866, the bishops of the

United States noted the large number of Catholics imprisoned and destitute in a

pastoral letter, specifically referencing the Irish newcomers which made up the

majority of delinquent youth in American cities. “It is a melancholy fact, and a very

humiliating avowal for us to make, that a very large portion of the vicious and idle

youth of our principle cities are the children of Catholic parents.”

In 1910, the National Conference of Catholic Charities (NCCC) was founded on the

campus of The Catholic University of America in Washington, D.C., to provide anational forum for discussion, social work best practices, and addressing the

systemic causes of poverty and destitution in the United States. At that Charter

meeting, Catholic Charities declared itself to be the “attorney for the poor.” This

aspiration and insight leads our work today.

As Catholics became part of the American mainstream, the work of Catholic social

services agencies expanded to include all suffering from exclusion, disability, or

economic or social deprivation, regardless of race, creed, or social background.

Understanding the need to address the causes of poverty, in addition to its effects,

the NCCC played a significant role in the shaping of social welfare legislation such

as the National Housing Act of 1934 and 1935’s Social Security Act, specifically inthe development of Aid to Dependent Children and Child Welfare Services.

In 1969, inspired in part by the summons of Gaudium et Spes to live out the Church’s

“duty of scrutinizing the signs of the times [and] interpreting them in the light of the

Gospel,” the NCCC launched a process of reflection on the work and ministry of

Catholic Charities, culminating in “Toward A Renewed Catholic Charities’ Movement,”

a document that would become known as the Cadre Study. The document reoriented

the mission of the national Catholic Charities network to prominently take up the

roles of social action, legislative advocacy, and convening.

The Cadre Study focused on the mandate for renewal of various institutions in thechurch and the challenges being made to nearly all institutions in society. The

document reflected upon the fact that not only were society and the Church

changing, but also that the very structure and fabric of social work practices and

agencies was “the subject of massive demands for a new orientation toward action

and away from direct service.”9 From then on, the Catholic Charities’ movement has

strived towards living out its mission statement in every aspect of its responsibilities

and actions: “to provide services to people in need, to advocate for justice in social

structures, and to call the entire church and other people of good will to do the

same.”


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One key element to the second concept of advocacy focuses on our ability as a

movement and as a Church to not only advocate for justice in social structures, but

to actually work to “transform and humanize” them. This element grew in tandem

with the work of the U.S. Catholic Bishops’ anti-poverty program, The Catholic

Campaign for Human Development (CCHD) which engaged the Church – with many

local Catholic Charities agencies on the forefront – in community organizing andcommunity economic development.

Beginning in 1993, the Vision 2000 Task Force began its work of redefining and

developing a strategic plan that would allow the organization, now called Catholic

Charities USA, to face the challenges of the new century. The Vision 2000 document

called upon the church and others to continue to read the signs of the times and

engage in charitable and social justice action.

Taken as a whole, the Catholic Charities network has a long history of not only

serving those in need, but engaging in discussion, thought, and action to make our

nation a more just and compassionate society. Our history shows a commitment toresponding to the needs of families and society in our own country and in our own

time, and adjusting our approach and efforts to address contemporary challenges.

We are committed to accompanying those in need on their path out of poverty, and to

using their stories and insights to work with government leaders and other sectors to

build a more compassionate response. Addressing the challenges of today through

the lens of social work, policy analysis, and our Catholic identity isn’t a new

responsibility for Catholic Charities; it is central, and essential, to our work.

“The Family…is the Foundation of Society”

We have seen that Catholic Charities USA’s history and legacy compels us toaddress the systemic roots of the problem of poverty that leaves 45 million

Americans at or below the federal poverty line. In these efforts, we must start with the

fundamental building-block of society – the family.

Gaudium et Spes aptly summarizes why supporting the family must be at the center

of our work to reduce poverty: “The family, in which the various generations come

together and help one another grow wiser and harmonize personal rights with the

other requirements of social life, is the foundation of society.” Through a gift of

“mutual self-bestowal,” parents become living examples of Christ’s love for each

other and for their children. In family life, children are introduced the values of

patience, kindness, self-sacrifice, humility, faith, hope, and charity; families provide

parents the opportunity to raise new citizens and children of God. “Marriage and the

family are the central social institutions that must be supported and strengthened, not

undermined.” Therefore, our work to reduce poverty must have at its center the

importance of supporting the family, especially ones in need.

The challenges facing families have never been so diverse and pervasive. For many,

the lack of stable employment means that economically providing for a stable family

life remains out of reach. The fraying of the social contract means that the institutions

and bonds that families used to be able to rely on for support are increasingly leaving

them on their own. Changes in cultural and social norms mean that children are

more likely to grow up without the love and support of both biological parents – and

children in low-income families, who need that support most of all, are

disproportionately impacted by the breakdown of strong family life. [...]

50 Years Later, How Best to “Foster the Nobility of Marriage and the Family”

But in order to break the cycle of poverty that grips so many in our nation, we need a

renewed commitment to address the deeper, macro-level causes that leave so many

families broken, left behind, or in need.

During the preparation of Gaudium et Spes, the Vatican II council was writing at a

time of “profound and rapid changes.” The advent of the sexual revolution, a

fracturing consensus on the importance of marriage and the family, and a global

struggle between capitalism and communism were the backdrop against which the

Council’s work was being done. The challenges we face today as a Church and

social movement are different, but in many ways related to, or the result of, thechanges the Council was responding to in 1965.

Fifty years later, progress has been made on our journey towards a society built on

justice and compassion. Race relations and civil rights have vastly improved since

the mid-1960s, and we no longer live under the imminent threat of thermonuclear

war. The unique gifts of women are now more widely recognized, and technological

advancements have increased our ability to cure disease and build communities

even across geographical distances.


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At the same time, the economic pressures and social changes have brought new

challenges to bear on families and individuals in need. The hollowing out of the

American middle class has been the result of many factors, including the decline in

manufacturing jobs, increased segregation along socio-economic lines, a widening

gap between the incomes of high earners and those in moderate-to-low income

households, and economic pressures that often force both parents into the workforce just to make ends meet. Put simply, our globalized, fast-paced economy no longer

values the domestic sphere, and only those already blessed with the means to thrive

are reliably able to count on the support of a strong family unit. Marriage, according

to Lerman and Wilcox (2014), is increasingly an upper-class phenomenon.

Pope Paul VI told us “Every attack on the fundamental value of the family…is an

attack on the true good of man.” Respecting the human dignity of every one of our

brothers and sisters, regardless of background or situation, means committing to

reversing this trend.

In low-income and at-risk communities, in addition to falling rates of marriage andincreasing rates of children born outside of marriage, the problems are compounded

by skyrocketing incarceration rates, punitive welfare reform components, and

regressive implicit marginal tax rates which keep people trapped in poverty.

Researchers have found that the impact of this latest recession hit low- and middle-

income families, particularly men, harder than previous recessions. There are many

systemic barriers that keep people and families from moving out of poverty – at the

broadest level, Pope Francis has talked about a “culture of exclusion” that prevents

the poor and marginalized from being welcomed into the broader community.

These barriers range from the small-scale to the global. Conservative researchers

and policymakers have talked about regressive burdens like excessive licensurelaws that prevent low-income individuals from achieving an economic foothold with a

job that could lead to greater self-sufficiency. On the liberal side of the aisle,

observers have pinpointed a federal minimum wage that leaves many families on the

brink of economic disaster, and corporate policies and procedures that dehumanize

workers and contribute to instability.

Other barriers that contribute to an “economy of exclusion, [or] throwaway culture”

include lingering racial inequities 50 years after the passage of the Civil Rights Act,

businesses like payday lenders and slumlords who make their living by preying on

low-income households, and more global threats, such as climate change, which

could most heavily impact those who don’t have the resources to adjust to dramatic

changes.

Not all of these problems are solvable in the near-term – in fact, many of them will be

the work of lifetimes. They are entrenched, interwoven, and require concerted effortto reform. Nonetheless, to serve those in need without working for justice would be to

live out our mission with one hand tied behind our back. Gaudium et Spes echoes

this concern: “The Church and the political community in their own fields are

autonomous and independent from each other. Yet… the more that both foster

sounder cooperation between themselves with due consideration for the

circumstances of time and place, the more effective will their service be exercised for

the good of all.”

Like Isaiah, we are charged with the responsibility “to bring good news to the

afflicted, to bind up the brokenhearted, to proclaim liberty to the captives, release to

the prisoners.” Therefore, to truly address the systemic causes of poverty, as webelieve is a vital component of our role, we suggest the following three public policy

principles in understanding and addressing poverty in America.

Three Public Policy Principles: Holistic, Client-Focused, and Results-Driven

As part of CCUSA’s centennial celebration, the organization held a number of

regional listening sessions – or “poverty summits” – to better understand and

synthesize the challenges facing low-income individuals and families. We also

compiled the latest strategies being pioneered by our member agencies to assist

them on their journey. The lessons learned were turned into a piece of legislation that

was introduced into Congress, but fell victim to partisan gridlock. However, thesethree focus areas, based on the lived experience of our member agencies, remain

our guiding principles in advocating for a stronger response to the problem of poverty

in America and build opportunities for families to thrive. They are:

Holistic: The current system of fighting poverty was developed in an era of slide rules

and electric typewriters. While we have tinkered with the social safety net over the

last 51 years, our national approach is still largely dictated by bureaucrats in

Washington, D.C., removed from the daily realities facing families and communities.

Any meaningful reform should look at the system as a whole, break down


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bureaucratic silos that hinder effectiveness, and support the formation of strong

families as the basic building-block of a healthy society.

Client-Focused: Truly ending poverty starts with recognizing the dignity inherent in

every person, and building from their strengths and assets. Utilizing a case

management approach, attacking the unique problems trapping each individual andfamily in poverty, and stabilizing those in need before they are at-risk, as opposed to

after they have already fallen into poverty, requires leveraging federal, state, and

community resources in the manner that will be most effective, efficient, and targeted

in breaking through the barriers keeping people in poverty from achieving their

potential.

Results-driven: In order to invest in what works, we need to know what in fact does

work. While the ministry of charity will continue for as long as the poor are with us,

effectively addressing the structural and personal challenges impacting families in

need requires rigorous, impartial analysis of our strategies and programs. Our

partnership with the Wilson Sheehan Lab for Economic Opportunities at theUniversity of Notre Dame is testament to our belief in the importance of evaluation

and commitment to supporting measurement and using those results to not only

scale up existing programs, but work with policymakers to craft safety-net programs

based on examples that have been proven to work.

These three principles guide our work; they set forward an ideal direction but do not

prescribe us from engaging in discussions about different perspectives or

approaches. As Congress and state governments pursue reform of our social service

programs, we encourage them to keep in mind these policy principles, as well as the

four fundamental pillars of Catholic Social Doctrine: subsidarity, solidarity, respect for

the common good, and the essential dignity of the human person.

Joy and Hope for a World in Need

[...] Throughout its history, Catholic Charities in the United States have lived out this

call – interpreting, as Gaudium et Spes calls us to do, the “signs of the times” to

respond in the manner most appropriate to the challenges of the present day.

Whether providing housing for the widowed and orphaned in 18th-century New

Orleans, ensuring immigrants in 19th-century New York didn’t go hungry, or working

to assist those impacted by outsourcing in the 20th-century Rust Belt, Catholic

Charities has adapted to meet families and individuals where they are and

accompany them on their journey.

Saint Pope John Paul II wrote that the Church must be continually encouraging

authentic human dignity, the value of work, and standing in solidarity with those in

need – “The Church is firmly committed to this cause, for she considers it hermission, her service, a proof of her fidelity to Christ, so that she can truly be the

‘Church of the poor.’”

Now, faced with ever-more-complex and globalized challenges, the need to continue

walking along side those in need while working to address the deeper causes of

poverty and want has never been more important. The efforts of Catholic Charities,

and the Church, must now more include a focus on the systemic barriers preventing

families from achieving economic and social stability. Our mission of spreading

gaudium and spes to those in desperate need of joy and hope is not something that

is limited to the Catholic Charities network, but to the whole body of Christ; “The spirit

of poverty and charity are the glory and witness of the Church of Christ.”

The Lord hears the cry of the poor; can we do any less? The “griefs and anxieties” of

those in need are summoning us to action; as members of one human family, as

brothers and sisters in Christ, we must respond.

Patrick Brown is Manager of Communications and Notre Dame Partnership, Brian

Corbin is Sr. Vice President of Social Policy, and Cynthia Dobryznski is Sr. Vice

President of Mission and Ministry at Catholic Charities USA.

This full version of this paper was originally presented at the University of Notre

Dame’s Center for Social Concerns “2015 Catholic Social Tradition Conference: Joy& Hope - 50th Anniversary of Gaudium et Spes”

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National Conference of Catholic Charities.”) Washington: National Conference of

Catholic Charities, 1972.


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House Budget Committee Majority Staff. “Expanding Opportunity in America: A

Discussion Draft from the House Budget Committee” Washington, DC: 24 Jul

2014.

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Second Plenary Council of Baltimore, Pastoral Letter. Baltimore, Md. October 1866.

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Documents

Social Thought: Volume 1, Number 1