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Racism is an evil which endures in our society and in our Church. Despite apparent advances and even significant changes in the last two decades, the reality of racism remains. In large part it is only external appearances which have changed. In 1958 we spoke out against the blatant forms of racism that divided people through discriminatory laws and enforced segregation. We pointed out the moral evil that denied human persons their dignity as children of God and their God-given rights. (1) A decade later in a second pastoral letter we again underscored the continuing scandal of racism called for decisive action to eradicate it from our society.(2) We recognize and applaud the readiness of many Americans to make new strides forward in reducing and eliminating prejudice against minorities. We are convinced that the majority of Americans realize that racial discrimination is both unjust and unworthy of this nation.

We do not deny that changes have been made, that laws have been passed, that policies have been implemented. We do not deny that the ugly external features of racism which marred our society have in part been eliminated. But neither can it be denied that too often what has happened has only been a covering over, not a fundamental change. Today the sense of urgency has yielded to an apparent acceptance of the status quo. The climate of crisis engendered by demonstrations, protest, and confrontation has given way to a mood of indifference; and other issues occupy our attention.

In response to this mood, we wish to call attention to the persistent presence of racism and in particular to the relationship between racial and economic justice. Racism and economic oppression are distinct but interrelated forces which dehumanize our society. Movement toward authentic justice demands a simultaneous attack on both evils. Our economic structures are undergoing fundamental changes which threaten to intensify social inequalities in our nation. We are entering an era characterized by limited resources, restricted job markets and dwindling revenues. In this atmosphere, the poor and racial minorities are being asked to bear the heaviest burden of the new economic pressures.

This new economic crisis reveals an unresolved racism that permeates our society's structures and resides in the hearts of many among the majority. Because it is less blatant, this subtle form of racism is in some respects even more dangerous -- harder to combat and easier to ignore. Major segments of the population are being pushed to the margins of society in our nation. As economic pressures tighten, those people who are often black, Hispanic, Native American and Asian -- and always poor -- slip further into the unending cycle of poverty, deprivation, ignorance, disease, and crime. Racial identity is for them an iron curtain barring the way to a decent life and livelihood. The economic pressures exacerbate racism, particularly where poor white people are competing with minorities for limited job opportunities. The Church must not be unmindful of these economic pressures. We must be sensitive to the unfortunate and unnecessary racial tension that results from this kind of economic need.

Mindful of its duty to be the advocate for whose who hunger and thirst for justice's sake, the Church cannot remain silent about the racial injustices in society and its own structures. Our concern over racism follows, as well, from our strong commitment to evangelization. Pope John Paul II has defined evangelization as bringing consciences, both individual and social, into conformity with the Gospel.(3) We would betray our commitment to evangelize ourselves and our society were we not to strongly voice our condemnation of attitudes and practices so contrary to the Gospel. Therefore, as the bishops of the United States, we once again address our pastoral reflections on racism to our brothers and sisters of all races.

We do this, conscious of the fact that racism is only one form of discrimination that infects our society. Such discrimination belies both our civil and religious traditions. The United States of America rests on a constitutional heritage that recognizes the equality, dignity, and inalienable rights of all its citizens. Further, we are heirs of a religious teaching which proclaims that all men and women, as children of God, are brothers and sisters. Every form of discrimination against individuals and groups--whether because of race, ethnicity, religion, gender, economic status, or national or cultural origin--is a serious injustice which has severely weakened our social fabric and deprived our country of the unique contributions of many of our citizens. While cognizant of these broader concerns, we wish to draw attention here to the particular form of discrimination that is based on race.

What right does someone have to a parking spot that that shoveled out of the snow?

Men should take warning not to harden their hearts, for those who walk in pride, God will destroy.

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for you have turned justice into gall, and the fruit of righteousness into hemlock:Shall horses run on the rock?

It is a strange view of the Constitution to say that when it says every "person" must have "equal protection," it does not protect women, but that freedom of "speech" — something only humans were capable of in 1787 and today — guarantees corporations the right to spend unlimited amounts of money to influence elections.

Why Does Our Justice System Fight So Hard to Keep …

But when you give a reception, invite the poor, the crippled, the lame, the blind, and you will be blessed, since they do not have the means to repay you; for you will be repaid at the resurrection of the righteous."Luke 12:44. "Sell your possessions and give alms; make yourselves purses which do not wear out, an unfailing treasure in heaven, where no thief comes near, nor moth destroys.

Human Knowledge: Foundations and Limits

The Targum is, "they transgress the words of the law;'' and the Vulgate Latin version comes pretty near it, "they have passed over my words very badly"; as if they referred to the words of the law and the prophets: they judge not the cause, the cause of the fatherless; this shows that it was not the common people only that were become so wicked, but the judges and civil magistrates; and who were so far from doing justice between man and man, in all civil cases that came before them, that they would not even exercise right judgment in the case of the fatherless; who not only require justice to be done them, but mercy and pity to be shown them: yet they prosper; in the world, and increase in riches; have health of body and prosperity in their families; nor are they in trouble, as other men: this sometimes has been trying to good men to observe; see and particularly to the Prophet Jeremiah, , or, "that they may prosper" (g); as Jarchi interprets it; and to the same sense is the Targum, "if they had judged the judgment of the fatherless they would have prospered;'' but the former sense is best; and which Kimchi gives into, and agrees with what goes before, concerning the riches and prosperous estate of those men: and the right of the needy do they not judge: because they are poor, and can not fee them, they will not undertake their cause; or, if it comes before them, they will not do them justice, being bribed by the rich that oppose them.