Then Jesus went to Nazareth, where he had been brought up, and on the Sabbath he went as usual to the

synagogue. He stood up to read the Scriptures and was handed the book of the prophet Isaiah. He unrolled the
scroll and found the place where it is written, “The Spirit of the Lord is upon me, because he has chosen me to
bring good news to the poor. He has sent me to proclaim liberty to the captives and recovery of sight to the
blind, to set free the oppressed and announce that the time has come when the Lord will save his people.” Jesus
rolled up the scroll, gave it back to the attendant, and sat down. All the people in the synagogue had their eyes
fixed on him, 21 as he said to them, “This passage of scripture has come true today, as you heard it being read.”
- Luke 4:16-21

This second group of encyclicals bring to our consideration the pontificate

of Pope Blessed Paul VI (1963-1978). He brought to completion Vatican II and
https://bit.ly/2Nt2lmn
ensured the implementation of its documents. The Pastoral Constitution of the
Church in the Modern World Gaudium et spes (Joy and Hope) presents the
conciliar teachings on social justice.

Moses

MAGISTERIUM: Compendium of the Social Doctrine of the Church, n. 96

“Gaudium et spes presents the face of a Church that cherishes a feeling of deep solidarity with the human
race and its history, that travels the same journey as all mankind and shares the same earthly lot with the world,
but which at the same time is to be a leaven and, as it were, the soul of human society in its renewal by Christ
and transformation into the family of God.

“Gaudium et spes presents in a systematic manner the themes of culture, of economic and social life, of
marriage and the family, of the political community, of peace and the community of peoples, in the light of a
Christian anthropological outlook, and of the Church’s mission. Everything is considered from the starting point
of the person and with a view to the person, the only creature that God willed for its own sake. Society, it
structures, and development must be oriented towards the progress of the human person. For the first time,
the Magisterium of the Church, at its highest level, speaks at great length about the different temporal aspects
of Christian life: It must be recognized that the attention given by the Constitution to social, psychological,
political, economic, moral, and religious changes has increasingly stimulated the Church’s pastoral concern for
men’s and women’s problems and dialogue with the world.”
 Watch the Video Clip about the Crisis in Syria
by following the link https://bit.ly/2VlGBwY

Where there will be development in Syria, and

other places where violence, conflict, and war
Guide Questions:
are happening?
Are we economically disadvantaged? Is the
equality of life in our country satisfactory? Do
other people see us respectable? Do we see
other people respectable? Are we growing in
our relationship with God?

Deepen your understanding about

Vatican II asserts that there human development by following the
cannot be justice in human society without link https://bit.ly/3dGZhxq

due respect for the human person. Social

justice, therefore, is basically consideration
for the good and the rights of each and every member of human society. The very
first chapter of Gaudium et spes is on the dignity of the human person. “In the socio-
economic realm, too, the dignity and total vocation of the human person must be
honored and advanced along with the welfare of society as a whole. For man is the
source, the center, and the purpose of all socio-economic life” (GS 63). Thus, the
human person cannot be sacrificed for the sake of financial gain. Sound economics
https://bit.ly/2CM728R
brings about human fulfillment and the attainment of the common good. Gaudium
et spes defines common good as “the sum of those conditions of social life which
allow social groups and their individual members relatively thorough and ready access to their own
fulfillment.” (GS 26) For the realization of the common good, “social order requires constant improvement.
It must be founded on truth, built on justice, and animated by love” (GS 26).

Pope Blessed Paul VI

He came out with three important documents that greatly advanced the social
teachings of the Church: Populorum Progression – On the Development of
Peoples (26 March 1967), Octogesima Adveniens– Eightieth Anniversary (14
May 1971), and Evangelii Nuntiandi – EN (8 December 1975).
The Holy Father developed an entire section of his encyclical
Populorum Progressio (pp. 76-80) to the discussion on development as the
new name for peace. This is because excessive economic, social and cultural
inequalities among people arouse tensions and conflicts, and are a danger to
peace (no. 76). However, such development is not just in terms of economic
and material possessions but the whole person’s economic, cultural, political,
and religious needs.
The pope affirms, “Peace cannot be limited to a
mere absence of war, the result of an ever To see more vividly the problems associated with post-
industrialization, watch this video clip of Global Problems of the
precarious balance of forces. No peace is something Modern Society by following the link https://bit.ly/2VpAGap that is
built up day after day, in the pursuit of an order
intended by God, which implies a more perfect form of
justice among men” (no. 76). Thus, it is certain that in the framework of this encyclical development and
peace are interrelated.
Further, there cannot be true peace without proper development. For its part, development entails
two elements: (1) integral human development and (2) development in solidarity among peoples.
Development is really “the transition from less humane conditions to those which are more humane.”
(Compendium, n. 98)
The solution of the social problem of the time that is offered by the Pope is to extend to individual
authentic development. The characteristics of authentic development are the following:
  Economic and technological progress;
 Personal acquisition of culture;
 Increased respect for the dignity of others; and

 Recognition of God as the highest good and the Pope Paul VI wrote the Apostolic
letter “Octogesima Adveniens” in 1971 as a letter to Cardinal
source of all blessings. Maurice Roy, the President of the Council of Laity and of the
Pontifical Commission on Justice and Peace on the eightieth
anniversary of the encyclical Rerum Novarum. His Holiness
sought to highlight many social issues facing people at the time
and to inspire renewed action for lay members to participate in
Read and reflect the other aspect of development below. social and political reform according to the Gospel.
https://bit.ly/3dB97AQ
Stages of Faith Development: In his book Stages of Faith (1981), Professor James W. Fowler, proposed a series of
stages of faith development across the life span of believer. These stages of faith are as follows:

 Primal or Undifferentiated Faith (ages 0 to 2): This lowest stage of faith develops in an infant basic trust and
mutuality with the ones providing him care.

 Intuitive-Projective Faith (ages of 3 to 7): The basic about faith is learned mainly through experiences, stories,
images, and the people that a child comes in contact with.

 Mythic-Literal Faith (ages of school children): The child starts sorting out the real from the make-believe. He is
more able to take the perspective of another person but his view of reciprocity is rather literal. “If I pray, God
will grant my wish.”

 Synthetic-Conventional Faith (arising in adolescence; aged 12 to adulthood): The believers in this stage
conform to religious authority. Also, they embrace a set of beliefs which seems to be the norms of the
religious community they belong. Moreover, they see themselves as believing what “everybody else”
believes and would be reluctant to stop believing it because of the need they feel to stay connected with
their group.

 Individuative-Reflective Faith (usually mid-twenties to late thirties): In this stage, the faithful take personal
responsibility for their beliefs and feelings. As they are able to reflect on their own beliefs, it just means that
they are more able to govern themselves without the need for external conventions.

 Conjunctive Faith (mid-life crisis): Here, the believers are willing to engage in dialogue with those of other
faiths hoping that they might learn something that will allow them to correct their own truths. They begin to
expand their world beyond the “either/or” toward a “both/and” orientation where the answers (and the
power of the rational mind to figure them out) are not so clear. But, the way they approach truths in faith is
inclusive: they are open to other worldviews, compare these views with theirs to arrive at a better spiritual
perspective.

 Universalizing Faith: Believers manifesting this type of faith are men of radical difference. They stand out
above the rest, committing their total being to help the helpless in a radical way, even this puts their own
safety at risk. Moreover, they treat any person with compassion as they are fueled by the universal principles
of love, justice, and brotherhood.

What stage are you in right now based on the above? How can you mature in your faith? What mechanisms are
needed for human development? What mechanisms are needed for spiritual development?

In his Apostolic Letter Octagesima Adveniens, Pope Blessed Paul VI updates the social teachings of
Leo XIII. “The Pope reflects on post-industrial society with all of it complex problems, noting the inadequacy
of ideologies on responding to these challenges: urbanization, the condition of young people, the condition
of women, unemployment, discrimination, emigration, population growth, the influence of the means of
social communications, the ecological problem.” (Compendium, n. 100) “Two aspirations persistently make
themselves felt in these new contexts: the aspiration to equality and the aspiration to participation.” (OA
22)
“Evangelii Nuntiandi (Evangelization in the Modern World) is an Apostolic Exhortation issued by Pope
Blessed Paul VI as follow-up to the Synod of Bishops in 1974 (Donal Dorr, Option for the Poor and for the
Earth, page 220.) The Synod of Bishops is a periodic meeting of representative bishops in order to advice the
Pope on certain urgent Church concerns. Evangelii Nuntiandi “is an exceptionally valuable document, one
that explores in depth several vital theological and pastoral issues that had arisen since the time of the
Vatican II. Needless to say, it builds on the teaching of the Vatican Council, but it does not hesitate to deal
with new questions and to offer fresh insights about old questions.” (Donal Dorr, Option for the Poor and
for the Earth, page 222) Central to this document is “the issue of liberation and the role of the Church in
promoting it,” (Donal Dorr, Option for the Poor and for the Earth, page 235.) Liberation “cannot be contained
in the simple and restricted dimension of economics, politics, social, or cultural life; it must envisage the
whole man, in all his aspects, right up to and including his openness to the Absolute, even the divine
Absolute.” (EN 33) Genuine liberation is centered on the Kingdom of God and entails a concept of the human
person rooted in the Gospel. It necessitates conversion and exclude the use of violence (See EN 34-37).
Hence, to achieve authentic and holistic liberation, the Pope saw the importance of Gospel communicated
through Evangelization. When one’s life is rooted in the Gospel, he will experience conversion that will lead
to a genuine liberation.
In conclusion, the social teachings of the Church in Vatican II and in the
immediate post-conciliar period should be understood in the context St. Thomas Aquinas

problems of the times. There is a development of the idea of peace. The

classic definition of peace is that of St. Thomas Aquinas: “Pax est
transquillitas ordinis.” (Peace is the tranquility of order – Summa
Theologiae, 2a2ae, question 29, Response to the 1st Objection). Pope
Blessed Paul VI however offers a new definition of peace – development.
This development however is twofold: integral human development and
development of solidarity among peoples. The reference point in
authentic development is always the human person, a being that seeks
both equality and participation in society and in the world. All others,
including the State, governmental institutions, economic laws, financial
gain, and technological progress must serve to enhance the human
person. Only this kind of development will lead to genuine liberation. https://bit.ly/38adsKw
Unless there is such a liberation, there can never be true peace.

THINGS TO REMEMBER
What are the key points in Pope Blessed Paul VII’s Populorum Progressio (1967)?
Pope Blessed Paul VII’s Populorum Progressio (1967) equated peace to development. It emphasized that
true development will likely to take place when all aspects of life – personal, economic, technological, social
and religious – become more humane. This development is taking place alongside the development of
everyone.
What are the key points in Pope VI’s Octagesima Adveniens (1971)?
Pope Blessed VI’s Octagesima Anno (1971) develops further Leo XIII’s social teachings on the massive
problematic effects of an industrialized society, using these contexts to work for our aspiration for equality
and participation among all people.
What are the key points in Pope Blessed Paul VI’s Evangelii Nuntiandi (1975)?
Pope Blessed Paul VI’s Evangelii Nuntiandi (1975) focuses on the issue of liberation and the role of the Church
in promoting it. This liberation contemplates the whole man in anchoring himself to Gospel to secure for
himself conversion, and consequently, membership to the Kingdom of God.
What faculties must be developed to produce an integral person?
To produce a well-rounded person, we need to develop his mind for a sharp deliberation, heart for
expression of compassion, and for translating compassion into a concrete action. In other words, we have
to develop his HEAD to think good, HEART to feel good,
and HAND to do good.

ENRICHMENT LITERATURE
 Different faculties constitute an integral person: mind for a sharp deliberation, heart for expression
of compassion, and hand for translating compassion into a concrete action. With this is in mind, everyone is
highly encouraged to attend to his holistic development: an opportunity to repackage himself and get
transformed into his best form, making him fit to be labeled as a well-rounded individual. To achieve this
target, one has to develop his HEAD to think good, HEART to feel good, and HAND to do good.
In developing your HEAD, do you…

 engage in dialogues with your parents over important matters and life situations?
 consult your parents, teachers, and counselors before taking a big decision?
 allot a considerable amount of time for reading appropriate and informative materials?
 look into various sources of knowledge before generating generalizations?
 raise questions that clarify and help deepen investigation?
 participate in classroom discussions or any venue for idea generation?
 research on dubious schools of thought, unfounded claims, and erroneous stands?
 consider the advice of the experienced and the seasoned individuals in the field?
 take time to read, reflect upon, and study Sacred Scriptures?
 study the teachings and the stands of the Catholic Church on moral issues?

In developing your HEART, do you…

 spend moments alone in quiet personal prayer and reflection?

 identify yourself with the plight of the poor and the marginalized?
 situate yourself in the contexts and conditions where the lost, the troubled, and the confused are in?
 participate in prayer groups, reflection sessions, and youth recollections with friends?
 keep daily journals to chronicle which personal experiences matter to you?
 demonstrate sensitivity to delicate issues and struggles others are faced with?
 deal with your emotions properly and verbalize yourself with tact and utmost care?
 feel where other people especially the poor are coming from?
 appreciate your giftedness and accord moral support to those who are disheartened, despairing, and
feel unblessed?
 empathize with the person seated next to you?
In developing your HAND, do you…

 volunteer yourself in community outreach initiatives?

 allot time of helping the parish clean the Church?
 make yourself available for others?
 hone your skills in various lines and interests?
 set aside your personal whims to attend to the welfare of people around you?
 offer assistance to others even if you are sure you will not receive anything in return?
 take the lead in giving service to the lost, the last, and the least in the society?
 do corporal and spiritual works of mercy?
 make sacrifices for more noble and greater cause?
 transform yourself into a person-for others and a person-with others?