Module G12B OBL

RELIGION AND VALUES EDUCATION (LIVING A CHRISTIAN
MORAL LIFE)
GRADE 12
A warm blessing Louisians!
Allow us your Religion and Values Education 12B teachers to thank you and your family for
being with SLU-LHS (SHS) once again. Let this New Normal in education be seen as a
chance to continue learning with the school and your family assisting you at a different level.
With Religion and Values Education 12B (Living a Christian Moral Life) as your core subject, it
is expected that you continue to learn and accomplish the tasks and activities independently
whether using online or correspondence based modality.
Our subject challenges you to understand the morality, using the scriptures, Church traditions,
Church teachings, and your personal experience regarding the matter.
Hence, your Culminating Performance Task would be to come up with a project proposal that
will be beneficial not only to themselves but to others. Further, the Performance Task will also
allow the learner to express their being a Christian moral person.
This requirement would only be realized once you understand the concepts found your
textbook, relate to the activities provided by the module, accomplish all the preliminary tasks,
and integrate what you have learned in your daily life.
So always remember that our lessons are part of us and not contained in the classroom. Keep
your focus and purpose why you wish to graduate in senior high school so that you can
overcome the challenges expected in all your subjects.
More power and continue to soar high Louisians!
Sincerely,
Gandry Balas Ben Cayandag, Jr. Ryan Dicos Byron Marino
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TABLE OF CONTENTS
Acknowledgement and Promissory note - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - 1
MODULE 1: BASIC CONCEPTS IN MORALITY - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - 6

Unit 1: Definition of Morality - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - 6
Learning outcomes - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - 6
Context (Engage) - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - 6
Inspired Word (Explore) - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - 7
Church Teaching (Explain and Elaborate) - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - 7
Missionary Response and Valuing (Evaluate) - - - - - - - - - - - - - - - - - - - - - - - -- - - - - - - 9
Unit 2: Human Acts- - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - 9
Learning outcomes - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - 9
Context (Engage) - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - -10
Unit 3: Impediments to Human Acts - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - 13
Learning outcomes - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - -13
Context (Engage) - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - 13
Unit 4: Norms which Govern Human Conduct - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - 15
Learning outcomes - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - 15
Context (Engage) - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - 16
Inspired Word (Explore) - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - -16
Church Teaching (Explain and Elaborate) - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - 17
References - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - -21
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MORAL LIFE)
MODULE 2: THE CHRISTIAN AS A MORAL AGENT - - - - - - - - - - - - - - - - - - - - - - - - - - - - 22

Unit 1: Christian Virtues - - - - - - - - - - - - - - - - - - - - - - - - - - -- - - - - - - - - - - -- - - - - - - - - - -- 22
Learning outcomes - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - 22
Context (Context) - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - 22
Inspired Word (Explore) - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - 23
Church Teaching (Explain and Elaborate) - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - 24
Missionary Response and Valuing (Evaluate) - - - - - - - - - - - - - - - - - - - - - - - -- - - - - - 26
Unit 2: SIN: A Broken Relationship with God and Neighbor - - - - - - - - - - - - - - - - - - - - - - - - - 26
Context (Context) - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - 26
References - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - 32
MODULE 3: FUNDAMENTAL GUIDES TOWARDS CHRISTIAN DISCIPLESHIP - - - - - - - - 32
Unit 1: Traits of a Christian - - - - - - - - - - - - - - - - - - - - - - - - -- - - - - - - -- - - - - - - - - - - - -- - - 32
Context (Context) - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - 33
Unit 2: The Ten Commandments - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - 37
Context (Context) - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - 37
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Unit 3: The Eight Beatitudes - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - -- - - - - - - - 42

Learning outcomes - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - -42
Context (Context) - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - -42
Unit 4: The Social Teachings of the Catholic Church - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - 47
Learning outcomes - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - -47
Context (Context) - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - -47
Inspired Word (Explore) - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - -48
Church Teaching (Explain and Elaborate) - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - -48
Missionary Response and Valuing (Evaluate) - - - - - - - - - - - - - - - - - - - - - - - -- - - - - - -50
References - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - 51
Appendix A: Formative Assessment Guide - - - - - - - - - - - - - - -- - - - - - - - - - - - - - - - - - - - - - - 51
Module 1 - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - 51
Module 2 - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - 54
Module 3 - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - 57
Appendix B: Sunday Gospels - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - 64
Appendix C: Assessment 1st grading - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - -- - - - 72
Quiz 1 - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - 72
Quiz 2 - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - 72
Quiz 3 - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - 73
Appendix D: Assessment 2nd grading - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - -74
Quiz 1 - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - 74
Quiz 2 - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - 74
Seatwork - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - 75
Quiz 3 - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - -76
Appendix E: Assessment Checklist - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - 77
Appendix F: Laudato Si’ Overview - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - 79
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SAINT LOUIS UNIVERSITY

LABORATORY HIGH SCHOOL – SENIOR HIGH
ACKNOWLEDGMENT AND PROMISSORY NOTE
I, __________________________ of Grade _____ Section

_________________________, acknowledge that I am fully aware of the school’s policy on
plagiarism on scholarly works and observance of academic honesty.
I fully understand that in submitting requirements in all my subjects, I follow the basic rules
on crediting sources and obtaining permission when using materials for academic
purposes. Hence, if I fail to do citation and acknowledgment of sources, it would merit an
automatic WARNING/REPRIMAND and because of which I shall get a Conduct Grade of
Needs Improvement (NI) or Unsatisfactory (U) in that particular grading period when the
offense was committed.
Therefore, I promise in the presence of my parent/guardian that:
1. I will constantly observe proper citation and acknowledgment when using resources
for all my academic requirements for this AY 2020-2021; and
2. I will abide by the school’s rules and regulations.
Signed: Conformed:
_______________________________ ______________________________________
Signature over printed name of student Signature over printed name of parent/guardian
Noted:
DR. ROMEO E. JAVIER

Principal
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MODULE 1: BASIC CONCEPTS IN MORALITY
This module introduces us about basic concepts in morality. It will help us understand that as
human beings we are imbued with dignity. Our human actions are coupled with reason and freedom.
We will recognize that in every action we make, it entails moral responsibility.
It also focuses on how one arrives at moral actions founded on Catholic moral teachings
patterned in the life of our Lord, Jesus of Nazareth. It emphasizes the nature of humans as the image
and likeness of God (Gen. 1:27-31) as exemplified by Jesus of Nazareth. Jesus' teaching affirms the
dignity of human person- this human dignity that we are created good is a gift by virtue of God's love
prior to any of our personal turning-away from the One who is good.
UNIT 1: DEFINITION OF MORALITY
At the end of the lesson, you will be able to:
a. recognize that every human beings are capable of choosing what is moral actions;
b. appreciate Jesus as the source and model of morality as Christians;
c. demonstrate in our daily lives that we are a moral person through carrying out our responsibility.
Context (Engage)
Concept Mapping
1. Provide four different words/phrases that you usually associate with morality. Write the
words/phrases in the box.
2. Using the words/phrases you provided, make your own definition of morality.
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Inspired Word (Explore)

The Story of Creation
(Genesis 1:27-31 27)
God created man in His image; in the divine image He created him; male and female He
created them. God blessed them, saying; "Be fertile and multiply; fill the earth and subdue it.
Have dominion over the fish of the sea, the birds of the air, and all the living things that move on
the earth". God also said; "See, I give you every seed bearing fruit on it to be your food; and to
all the animals of the land, all the birds of the air, and all the living creatures that crawl on the
ground, I give all the green plants for food". And so it happened. God looked at everything he
had made, and he found it very good. Evening came and morning followed-the sixth day.
Humans are presented here as the climax of God's creative activity. They resemble God as the
image and likeness of God. Humans as part of creation are endowed with dignity and innate goodness.
Embedded in the nature of human beings is the innate goodness which is the driving force to
determine, to decide and to ascertain which course of action they need to undertake. The existence of
humans is a responsibility to develop a relationship with the Creator, with others and with nature. It is a
call to become co-creators of God, creatively bring into fulfillment all God's creation. Our Church
Teachings are our guidelines for this purpose, that is, preserving and bringing into fulfillment the
goodness of creation.
Church Teaching (Explain and Elaborate)

A. What is Morality?
As the image of God, created above all other creatures, the human being has the ability to
"know and love his Creator, and as set by him over all earthly creatures...while glorifying God”
(Gaudium et Spes 12). "Being in the image of God, the human individual possesses the dignity of a
person, who is not something but someone. As a creature with a human dignity he/she is endowed with
a sense of morality (cf. Dignitatis Humanae 1). This morality can be classified into two forms:
descriptive and normative (cf. Driver, J. Moral Theory: The Fundamentals).
1. Descriptive Morality. It refers to the study of people's beliefs about morality and to an existing code
of conduct put forward by a certain society. It is contrary to the belief that there is a universal standard
of conduct that applies to all human beings. Under descriptive morality, the standard of conduct which
is the law is exclusive and applicable only to a certain society. In a descriptive sense, moralities differ
from each other quite extensively in their contexts.
2. Normative Morality. This adapts the concept of universalism, such as the existence of code of
conduct that governs all rational persons, under plausible specified conditions. Thus, normative morality
refers to a universal guide to govern behaviors of all rational persons, who are vulnerable but still
should be moral agents. This relies on the faculty of reason of an individual to determine the quality and
characteristic of certain actions. For example, the dignity and worth of a human life is a universal
concept freely embraced by all individuals regardless of their profile (religion, ethnicity, gender and
others).
Therefore, morality studies and judges a person's action, intention, and circumstance whether it
is right or wrong in the light of what humanity is. People vary widely on what they think is a proper
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definition of humankind. For a person who is pre-occupied on oneself and does not recognize a
Supreme Being over him/her, good and bad are determined by what he/she believes to be right or
wrong. On the other hand, a Christian who believes in Jesus, the perfect norm and guide in moral
response, decides on action that is proper for a child of God. From a Christian point of view, moral
problem-solving is greatly helped by asking the question, "What does a human being ought to do?"
“Christian morality helps us discover how we should live our lives as a result of our faith in God’s
word which has been revealed to us. Christian Morality can be summarized in the word responsibility.
There are two components to this term: response and ability. To what do we respond? Christian life is a
response to God’s freely given love and gift of salvation offered to us through Jesus Christ. ‘Following
Christ is thus the essential and primordial foundation of Christian morality’ (Pope John Paul II, The
Splendour of Truth, #19). Christian morality comes to the forefront when people say yes to God, when
they freely respond to God’s love. The essence of Christian morality is, simply, love. Reflect on the
words of Jesus: ‘You must love the Lord your God with all your heart, with all your soul, and with all
your mind. This is the greatest and the first commandment. The second resembles it: you must love
your neighbour as yourself’ (Mt 22:37-39).
II. Misconceptions about Morality
1. Morality is a matter of opinion. Everyone is entitled to what a person thinks and upholds as good
or bad. There are no ultimate guidelines on ascertaining a certain action or behavior. There are
varieties of moral rules that are found in various cultures of the world. Morality seems to be based on
arbitrary decisions of a particular society. As such, one considers a certain behavior as acceptable
since there is a feeling of comfort or pleasure, but considers another as inappropriate due to discomfort
or inconvenience. Thus, morality is a mere convention, a superficial aspect of human life; there is no
universal rule.
2. All opinions about morality are equal and correct. Since it is said, everyone is entitled to one's
own opinion; it is also upheld that one'smoral belief is equal with those of others. Some consider their
opinions on morality as more acceptable because they are clearly explained and justified. A personal
belief is sufficient to judge the goodness and badness of a certain act.
3. Morality is outside the world of the "practical people." Laws or norms of morality are of no
importance since they do not enhance one's material progress; hence, morality produces
inconvenience. A woman resorts to abortion because the child is considered as a hindrance to pursue
her other plans and live her life according to her preference. This suggests that practicality is taken in
the negative sense. Practicality must be geared towards what is good, not only for the good of oneself,
but also for the good of others. In such a situation, the woman is only concerned about herself and
disregards her responsibility as a result of her pre-marital sexual engagement.
4. Morality develops guilt and moral obligation which make a person's life unhappy. The
existence of guidelines or the norms of morality puts a standard which an individual has to live up to,
and when one fails, he/she feels bad about himself/herself. A student may feel bad when he/she is
caught cheating and is consequently sanctioned. Such incident makes a person unhappy and develops
guilt from within himself/herself. However, such sanction or disciplinary action should not be seen as a
punishment but part of Christian formation. There is a need for the student to realize that cheating
during a quiz violates primarily the virtues of honesty and justice.
5. Morality is centered only on the act itself setting aside the circumstance and intention behind
the action. The action is judged according to how it appears regardless of other factors related to the
commission of the action. The motive or circumstance behind the action is discounted resulting in a
wrong moral judgment.
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Missionary Response and Valuing (Evaluate)

In this unit, we realized that we are given our human dignity, that is, our innate goodness. Our
understanding of morality focuses on the goodness of the human person and a person's dignity rather
than a person's sinfulness. Explicitly signify your innate goodness as a manifestation of your human
dignity by:
1. Developing a study habit to enhance your self-worth
2. Avoiding any vices to develop yourself-respect
3. Being courteous and respectful to everyone regardless of their social or economic status.
Instruction
Read the following situations. Determine the correct thing to do in the light of the principles and
concepts of morality.
1. Your scheduled quiz for the day was extremely difficult. The whole class was asked by your
teacher to recheck the paper of the person beside you. You noticed that the one sitting beside
you were altering the answers. Would you report your classmate who altered the paper of your
classmate? Why or why not?
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2. You were on your way home from school when two bystanders grabbed you at your back and
punched you on various parts of your body with the intention of stealing your cell phone and
laptop. You fought back, hitting them badly. Eventually, a roving police came to your rescue,
driving away your attacker. Would you feel bad in hitting back at your attacker? Why or why
not?
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UNIT 2: HUMAN ACTS
a. understand that as human beings we are called to act according to our intellect, will, and freedom;
b. appreciate the abilities that God bestowed to humanity such as intellect and freewill;
c. exhibit a discerning heart before giving judgement to a persons’ action.
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Context (Engage)
Picture Analysis
As a young person, we are affected by an emergency situation like this pandemic and
the recent typhoon. We are asking many questions that might lead us to see an enlightenment amidst
the uncertainties of life. How should I respond and what must I do in this situation?
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The stories in the bible provide some guidance on how to act in a particular situation. Let us
take into account the story of Jesus and the blind Bartimaeus.

The Blind Bartimaeus
(Mark 10:46-52)
They came to Jericho. And as He was leaving Jericho with his disciples and a sizable
crowd, Bartimaeus, a blind man, the son of Timaeus, sat by the roadside begging. On hearing
that it was Jesus of Nazareth, he began to cry out and say, Jesus, son of David, have pity on
me. And many rebuked him, telling him to be silent. But he kept calling out all the more. "Son
of David, have pity on me". Jesus stopped and said, "Call him". So they called the blind man,
saying to him, "take courage; get up, he is calling you". so He threw aside his cloak, sprang up,
and came to Jesus. Jesus said to him in reply, "what do you want me to do for you?" The blind
man replied to him, "Master, want to see". Jesus told him, go your way; your faith has healed
you". Immediately, he received his sight and followed him on the way.
The healing of blind Bartimaeus is a manifestation of God's mercy and compassion. Jesus is
asking us the same question, "What do you want me to do for you?" Jesus exemplified the acts of
compassion and mercy. The Church teachings motivate us to be like Jesus who is compassionate and
merciful.
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I. Object of Morality
Morality requires the determination of the specific nature of action. While human acts and acts
of man both pertain to the actions or behaviors of an individual or group of individuals, they must be
clearly delineated in order to discern which brings moral responsibility (cf. Veritatis Splendor 1). Human
acts call us to our moral responsibility.
A. Human acts are actions that are proper to humans; thus, the crucial element of willful consent and
knowledge of the action must be present. One must freely use his/ her intellect and freewill when
acting, behaving, and doing. Human acts reveal the value of responsibility or accountability, Eating
healthy foods, reading notes in preparation for an exam, and saying no to drugs are just few examples
(cf. VS 8.)
B. Acts of man are different since the actions themselves are not reflective of rational being. The
actions are performed without conscious deliberation or knowledge and with the absence of freewill.
Acts of man constitute unconscious and involuntary actions. Examples are breath digestion, circulation
of air in the body, and the like. These are all pa processes within the body that continue to function
without the use of freewill and reason.
II. Constituents of Human Acts
1. Human acts must be known and deliberate. An individual, as the moral agent, has full knowledge
in doing a certain action. There is a prior knowledge and a deliberate evaluation whether to do an
action or not.
2. Acts must be free. An individual as the moral agent is free from any external factors in doing a
certain action. There is an obvious absence of constraint within and outside of the individual. He/she is
neither forced nor intimidated perform a certain action.
3. Human acts are voluntary. The action proceeds from the willingness of an individual to perform
action with a perceived knowledge of the end. The three constituents of human acts are essential in
determining the morality of an action. The absence of one renders the evaluation of morality
insufficient.
III. Elements in Determining the Morality of Human Acts
1. The object/act. This is the human action itself. This answers the question WHAT. Some examples
are telling a lie, praying the rosary, stealing, helping a blind person cross the street, listening to the
teacher, and gossiping with friends. For an act to be morally good, the object must be good in itself;
otherwise, it is bad.
2. The circumstance. This refers to the persons involved, the time, place, and occasion that surround
an object/act. In other words, it answers the questions: WHO, WHEN, WHERE and HOW. This can
change or completely alter the moral quality of a human act. Circumstance is a condition modifying
human actions, either by increasing or diminishing the moral responsibility. It plays an important role in
affecting the morality of an action because human acts are performed at a definite time and place, in a
particular manner, for a certain reason, etc.
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3. The intention or end or purpose. Every human act, no matter how trivial or significant, is done with
an intention or purpose/the reason behind the act. This answers the question WHY. For a human act to
be morally good, the age or doer must have a good intention. Some actions, like torturing or maltreating
a child is always wrong. Other actions may either be good or bad, depending on why one does them.
The morality of many things that one does is determined by the intention -- such as walking, talking,
reading, and so forth.

In this unit, we learned that human act is proper to a human being which proceeds from free will
with the dictate of right reason acted upon voluntarily. We now have a clear understanding of the disan
between human acts and acts of man. In accordance with our human nature, do some good acts by:
1. Joining Parish organizations and participating actively in their activities

2. Supporting an anti-bullying campaign
3. Advocating an anti-vandalism campaign in the campus
4. Volunteering for the realization of Solid Waste Management Program of the school
Instructions:
1. Write a simple narration of what you did last Sunday. The title of your narration is: A SUNDAY
WITH (your name).
2. After you narrated your Sunday whole day activities, classify them into Human Acts and Acts
of Man.
A Sunday with (your name):
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HUMAN ACTS ACTS OF MAN
1. 1.
2. 2.
3. 3.
4. 4.
5. 5.
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UNIT 3: IMPEDIMENTS TO HUMAN ACTS
a. know that human beings are called to holiness but hindrances are inevitable;
b. respect the person’s limitation by being prudent in your words and actions;
c. overcome human weaknesses by the grace of God through openness of mind and heart.
Context (Engage)
1. In today's new normal, what are your hindrances in doing your task as a student?
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2. What are the possible ways on how to overcome these obstacles?
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We find difficulties in following our study schedule because it is influenced by certain factors,
which are called obstacles. These obstacles intervene one's actions from being human or contribute to
the reduction of the quality of a certain action. In the following Biblical story, the rich young man is
confronted with the dilemma whether to follow Jesus or not.

The Rich Man
(Mark 10:17-22)
As was out on a journey, a man ran up, knelt down before him and asked him, "Good
teacher, what I must do to inherit eternal life?" Jesus answered him, "Why do you call me good?
No one is good but God alone. You know the commandments: 'You shall not kill; you shall not
commit adultery; you shall not steal; you shall not bear false witness; you shall not defraud;
honor your father and your mother'' He replied and said to him, "Teacher all of these I have
observed from my youth". Jesus looking at him, "You are lacking in one thing. Go, sell what you
have, and give it to the poor and you will have treasure in heaven; then come, follow me". At
that statement his face fell, and he went away sad, for he had many possessions.
Discipleship demands freedom from any impediments so as to unconditionally respond to God's

call to love. The rich man asked Jesus, "What must I do so that I can inherit eternal life?" The word
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"must" refers to a sense of obligation. Jesus' response is to share his wealth with others because his
absolute attachment to his wealth impedes him to totally surrender and learn to trust God. The Church
can only be a Church by means of discipleship, that is, unconditionally following the will of God. The
teachings of the Church are inspiration and motivation to unconditionally follow Jesus.

I. Impediments to Human Acts
A. Ignorance. Ignorance pertains to the lack of pertinent information, as to the nature, circumstances,
and effect of a certain action. Either in commission or omission, the willful lack of initiative to extensively
understand the whole picture of the circumstance affects the moral quality of action. Ignorance is
classified into:
1. Invincible Ignorance. There is invincible ignorance when an individual lacks pertinent

information as to the moral quality of the action since he/she fails to realize his/her state of ignorance
himself/herself. This may also apply in circumstances when there is effort and diligence exerted to
know the moral quality of the action, but still it is almost impossible for him/her to acquire proper
knowledge of the matter.
2. Vincible Ignorance. It occurs when the lack of required knowledge to determine the
goodness or badness of a certain action, can be dispelled or learned through ordinary efforts,
conscientiousness and proper diligence. When an individual has exerted all the necessary efforts to
dispers her ignorance, his/her state of vincible ignorance lessens his/her moral responsibility.
B. Concupiscence results from giving in to inordinate passion that members hinders one to exercise
correct reasoning. The circumstances through which concupiscence takes place affect the extent of
moral responsibility of an individual for his/her own actions. An action fueled with negative passion,
such as lust, heightens the moral responsibility of an individual. It only seeks to accomplish morally bad
actions.
1. Antecedent concupiscence. A spontaneous inordinate passion influences an action before

it has been controlled by the will.
2. Consequent concupiscence is present when the intellect is aware of the hidden inordinate
passion and the will chooses to arouse the said passion. It possesses the attribute of pre-meditation,
the passion has already passed through the intellect and is controlled by the will, but still, the individual
performs the human act.
C. Fear impairs the performance of a human act since the individual is threatened by the impending
dangers. The presence of danger and intimidation affects his/her thought-processes in determining the
goodness or badness of his/ her actions. The existence of the danger and/or threats limits his/ her
ability to use his/her will and reason and merely acts based on his/her instinct to survive or to overcome
the situation.
D. Violence is the application of physical force upon a resisting person to compel him/her towards the
commission or omission of an act against his/her free will and reason. It endangers the life and well-
being of the person, and renders him/her to perform an action in order to save himself. Physical actions
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resulting from violence are involuntary by themselves, thus diminish or decrease the moral
responsibility of the individual.
E. Habit is the development of a firm and stable behavior pattern of acting. An individual naturally and
consciously performs an action, as a result of its repetitive performance through time. With the
presence of habit, an individual acts based on his/her repeated responses on situations. Good moral
habits are called virtues while bad habits are vices. An individual is expected to exert utmost effort to
free himself/herself from a vicious habit. The goodness and badness of an act, influenced by habit, are
ascertained based on the effort exerted and awareness. The presence or non-presence of effort to
overcome a habit increases or decreases the moral responsibility of the agent.

In this unit, we are ascertained of some impediments to human acts. It is indispensable for us to
overcome these impediments. We overcome these impediments by:
1. Trusting in God's power to shrink down the "walls” impeding you to do good.
2. Surrounding yourself with good friends who inspire you to do good.
3. Putting yourself one step ahead of the others in your studies, like studying ahead the topics to
be discussed by your teacher.
SMART Action Plan

Instructions
Make an action plan on how to overcome your impediments to develop a study habit guided by the
following:
1. Specific. Identify your specific goal and your goal must be clear.
2. Measurable. You break down your goal into measurable checkpoints.
3. Attainable. Your goal must be achievable within the realm of your capability and capacity.
4. Relevant. Your goal is significant for your student life.
5. Timely. You set time to work toward your goal.
UNIT 4: NORMS WHICH GOVERN HUMAN CONDUCT
a. understand the human actions is guided by conscience and laws;
b. respect and appreciate the law and our conscience by having a discerning heart;
c. listen to our correct conscience and act accordingly through the guidance of laws.
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Context (Engage)
Listen to the Song entitled Kapaligiran by Asin and answer the following questions.
1. What is the message/s of the song?
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2. What do you think is the intention why the song was written?
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God calls us also to develop a moral relationship with the environment and the rest of God's
creation. We cannot live without nature. The beauty of nature can only be admired if we realize that
animals and plants have indispensable significance for our human living, God is the creator and the
ruler of his creation. He designed it in accordance with His divine purpose. He guides it with his own
law. The law of God found in the rustlings of the rain, chirping of the birds, the natural landscape of the
mountains and others considered as gifts given by nature. The law of God is primarily written in the
sacred scripture.

Picking the Grain on the Sabbath
(Matthew 12: 1-8)
At that time Jesus was going through a field of grain on the Sabbath. His disciples were
hungry and began to pick the heads of grain and eat them. When the Pharisees saw this, they
said to him, "See, your disciples are doing what is unlawful to do on the Sabbath". He said to
them, "Have you not read what David did when he and his companions were hungry, 4 how he
went into the house of God and ate the bread of offering, which neither he nor his companions
but only the priests could lawfully eat? 5 or have you not read in the law that on the Sabbath the
priests serving in the temple violate the Sabbath and are innocent? I say to you, something
greater than the temple is here. If you knew what this meant, 'I desire mercy, not sacrifice, you
would not have condemned these innocent men. For the Son of man is the Lord of the
Sabbath".
Jesus was always confronted with the legalistic observance of the law by the Pharisees, that is,
to follow the law to gain favor or merit from God through rules and regulations outwardly performed.
However, with regard to the law of Sabbath, it is not meant to merit God's favor. It is a time given by
God to seek, to worship, and to glorify him. The law of the Sabbath was never meant to be a
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burden, but to nurture the soul with God's presence. Thus, Sabbath must be an opportunity to
encounter him in a celebration of love. Church teachings prescribe Christian standards on how to
achieve Christian maturity. Second Vatican Council documents suggest norms for human conduct.

I. Law
The norm of morality is a standard against which human acts are judged in order to determine
their goodness or badness. "The law is good, provided one uses it in the way law is supposed to be used”
(CFC 800). Since not all people are able to use their intellect and freewill properly and not all really
have a formed and informed conscience at once, the human person has set for himself/herself for the
community standards or guidelines to follow in order to live a morally upright life. These rules are
called norms. Laws enacted in order to promote genuine human development must be based on higher
norme are called the Eternal Law and the Natural Law. There are three kinds of law: the Eternal Law,
the Natural Law, and the Positive Law.
A. Eternal Law is defined as the Divine reason and commanding that the natural order of things be
preserved and forbidding it to be disturbed. Other definitions for Eternal Law are: God's divine plan for
all His creatures and the "exemplar of divine wisdom as directing all actions and movements". This Law
has the following characteristics:
1. Eternal. This law is with God who has no beginning and will also last with God who has no
end. It governs all the creatures of God from the beginning until the end of time.
2. Immutable. The Eternal Law is not subject to change and it alway governs all creatures in
accordance with God's plan.
3. Absolutely universal. The Eternal Law is applicable to all creatures:
B. Natural Law is the law of human conduct which arises from human nature as ordered to its ultimate
natural end and which is recognized by the natural light of reason (cf. HV 11-13). The Natural Law
presupposes a faculty in the human person which enables him/her to discover the order and law in nature
and which leads him/her to obey them. This faculty is the human intellect or human reason. This is the
faculty which connects the human person to his/her creator and if properly exercised will lead the person
to his/ her ultimate end designed by the Creator. This reminds the human person of his/her responsibility
to take care of and to use properly his/her faculties since these are the ones which will show and lead
him/her to the kind of ultimate end which he/she himself/herself is craving for. There are four
characteristics of the Natural Law, namely:
1. Universal. This law is applicable to all creatures. A variation of the application of this law
only depends on the context of the individual person or the specific context of the community or society.
2. Recognizable. There is no excuse on the part of the human person in not following the
Natural Law since he/she has the faculty to recognize or realize such in his/her own reflection or with
his/her own interaction with other creatures. The human person will realize or notice the existence of the
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Natural Law through observations, interactions with others, and through deeper reflection of his/her
activities or of his/her own very existence.
3. Obligatory. Upon realizing that this is the very law that will lead him/her to his/her well-
being and to his/her desired destiny, there is no other choice or better choice for the human person than
to obey it. Not obeying it would lead to the things that the human person would like to avoid in life
which is destruction and damnation.
4. Immutable. Since the natural law is in accordance with the divine plan or with the eternal
law, it will never be changed or is not subject to change.
C. Positive Law. The word "positive" means being promulgated or "published. In the context of positive
laws, a law enacted should not take effect unless it is promulgated or announced. Positive law is
categorized into two:
1. Divine Positive Law. This is a God-given law which is promulgated for all creatures or only
for a specific group of community. A very good example is the Ten Commandments which God gave to
the Israelites through the prophet Moses (cf. VS 28).
2. Human Positive Law. This is an ordinance of reason promulgated for the common good by
one in charge of the community or by a competent authority. The examples of human positive laws are
the ordinances of a certain place or the constitution of a certain country.
II. Conscience
Conscience comes from the Latin word, conscientia, meaning "a joint knowledge" or
"knowledge with." From this etymological meaning, it can be said that conscience is not to be
understood as an entity that is devoid of other factors. It is a voice from within, yet in conjunction with
one's faith in God. That is why, it is considered as God's voice that echoes in the heart and mind of an
individual. In other words, it is the law of God implanted in one's heart. According to the CCC
"conscience is the practical judgment of reason allowing the person to recognize the moral quality of an
act" (1778).
A. There are two moments of conscience
1. Antecedent conscience is a conscience that judges an act before done. In other words, before
an action is carried out, one may decide with his/her conscience whether to do or not to do. A person
may act according to what he/she thinks, based on what pleases him/her or not. However, such action is
subject to moral evaluation.
2. Consequent conscience on the other hand, judges an act after being done. In other words,
moral assessment comes after the completion of a certain act. Such act may be judged whether moral or
immoral, as to the human culpability or non-culpability of the person concerned.
B. Classification of Conscience
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1. Correct conscience is a conscience that tells a person and judges that an act is indeed a good
action, while a bad act is, indeed, bad. Integrated in the school's curriculum is its effort to actively
involve students in environmental campaigns and programs. Hence doing acts like proper segregation of
waste and planting trees or other measures to protect mother earth are good acts. These good acts are,
indeed, judged as good with the impact they have in protecting the environment.
2. False conscience posits the opposite of correct conscience. This classification of conscience
clearly manifests an assessment where one judges a good act as bad and bad act as good. One example is
gambling. Gambling in any form is not at all good.
3. Scrupulous conscience describes that one is always afraid of committing errors; hence, the
person becomes rigorous in everything he/she does. In other words, such kind of conscience makes a
person think in a very legalistic manner (a person interprets the letter of the law alone, not its spirit) in
such a way the person follows what is there in the law and follows it no matter what it contributes to the
person's life. What matters most is the fact that he/ she will not commit any error, thus, not following
rules/laws is tantamount to committing errors.
4. Lax conscience on the other hand suggests that a person keeps on excusing him/herself from
every mistake committed. It is as if he/she does not commit any mistake at all. Violation of traffic rules
is one example.
5. Certain conscience is a firm judgment that one is not in error. It means, it is clear and evident
that what a person does is, indeed, right. An example is when a law professor delivers her lecture on a
particular law that had already been amended. She is not updated ofthe amendment of that law and
therefore she believes in good faith that what she delivers in class still prevails and is followed in our
justice system.
6. Doubtful conscience postulates the idea that judgment is always suspended because of the
uncertainty of the goodness and badness of a human action. The word 'doubt' denotes the idea that one is
not sure of what he/she is doing.
7. Must-conscience and Ought conscience. It is of greatest importance that on the way to

adulthood, the authoritarian must-conscience of the child develops into the personal ought conscience of
the grown-up, mature person.
C. Challenges to the Formation Conscience
1. Extreme relativism means that everybody decides according to what he/she thinks to be the
good one, without referring or consulting some people or other authorities. It is very detrimental to
decision making if one person is engrossed with his/her relativistic mentality. There will be no room for
clarification and consultation.
2. Misinformation. This is to say that every now and then, one hears reactions, comments and
opinions from people. Some are very convincing and persuasive. Yet, it is not a guarantee that it is the
truth.
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3. Individualism. It is a drive towards thinking what satisfies a person and disregarding others.
In other words, it is an attitude of "my world and mine alone and outside of me is not significant. The
transition of the must-conscience to the adult ought conscience was not successfully achieved.
D. Formation of Conscience
1. Prayer is of vital importance in the process of conscience formation. Persons who wish to
have a certain Christian conscience must develop a prayer life, constantly communicating with God.
One needs to assimilate prayer in his/ her faith and put it into practice. Prayer helps form one's
conscience because it enlightens the mind and able to see clearly what and how to assess a situation
from a moral perspective guided by God.
2. Listening to the preaching of the Gospel. This is also a way to help one form his/her
conscience. “In the homily, preachers need to make a greater effort to be faithful to the biblical text and
mindful of the condition of the faithful, providing them assistance in interpreting the events of their
personal lives and historical happenings in the light of faith" (McTavish, 2011).
3. Affirm the role of the Christian community. As children of God, people always need to
depend on one another especially on things that they want to be clarified with regard to their course of
action. People do not live on earth individually but with others. As it is said, “In fidelity to conscience,
Christians are enjoined with the rest of humans in the search for the truth, and for the genuine solution to
the numerous problems which arise in the life of individuals from social relationships" (GS 16). The
Christian community may help in looking at events from different angles, not just from one's viewpoint.
4. Consider the multi-disciplinary approach. This is to say that other fields of science such as
psychology, economics, civil laws, etc. are considered in forming one's conscience. However, these
fields should not be the only measure in decision making. What is at stake here is that other perspectives
are considered, and it is where one can derive good decisions.
The formation of conscience is indeed a great challenge to all, not only for Christians. To say
that conscience is God's voice is easy, yet in reality one could hardly predict what voice he/she is
listening to. Having a well formed conscience does not happen in a split of a second, but it is a deliberate
and lifelong journey. It is a challenge to form one's conscience well but a worthwhile one.

In this unit, it encapsulates the norms which govern our human conduct. It raised our awareness
with regard to the moral precepts of our Christian community. It is indispensable for us Christians to
follow such Christian moral standards. We develop the appreciation of the sense of belongingness in our
Christian community and gain some inspiration to follow the norms of Christian living by:
1. Following the law/rules of the school stated in your student's manual;
2. Participating actively in the Religious activities, you follow the rules in attending such activities like
wearing a proper dress code in the church
and not using your gadgets while the celebration is on-going;
3. Striving to constantly correct your conscience; and
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4. Seeking advice (in case you need wisdom) from your school Christian living formators.
Empathy Worksheet
Instruction: Show explicitly some acts of compassion and empathy

1. Identify people in your family and/or community who need your explicit manifestation of empathy
(e.g. Street children, beggars, person/s confined in the hospital, etc.)
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2. You plan a one-week time frame of your concrete ways to help the needy and should be indicated in
your empathy worksheet.
Day Concrete ways to help the Needy
References:
Bartolome, S., Parallag, C., & Washington, S. (2018). Living a Christian Moral Life (2nd ed.).
Philippines: CICM Publishing House.
https://www.sandhurst.catholic.org.au/faith-in-action-living-the-christian-life/the-human-person-
christian-morality
MODULE 2: THE CHRISTIAN AS A MORAL AGENT

The module focuses on two main concepts: virtue and sin. The first lesson will discuss the
classification of virtues. Understanding virtues will guide us to deliberately and willfully decide our
conduct that is based according to moral norms. These virtues will help us perform in an excellent,
responsible and noteworthy children of God. The second lesson focuses on nature and classification of
sin and how it threatened other Christian values.
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UNIT 1: CHRISTIAN VIRTUES
a. Identify Christian Virtues as presented by the Church teaching;
b. recognize conducts and behaviors that enables us to make moral judgements;
c. show ways on how to develop virtues in achieving Christian maturity.
Context (Engage)
Instruction:
 What is your dream in life?
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 Enumerate steps you are taking and will be taking in reaching your dream.
1.
2.
3.
4.
5.
 Write short reason why you believe you can fulfill your dream.
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Your dream depends on your character. The character that you developed defines on who you
are and the acquired values is where your dream relies.

Martha and Mary
(Luke 10:38-42)
As they continue their journey he entered a village where a woman whose name was Martha welcomed
him. She had a sister named Mary who sat beside the lord at his feet listening to him speak. Martha
burdened with much serving, came to him and said, “Lord, do you not care that my sister has left me by
myself to do the serving? Tell her to help me”. The Lord said to her in reply, “Martha, Martha, you are
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anxious and worried about many things. There is a need of only one thing. Mary has chosen the better
part and it will not be taken from her”.
1. What virtue did Marta and Mary shown to Jesus?

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2. How did they demonstrate this virtue in the story?

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Virtue came from the Latin word virtus which means “manliness” or courage and the excellence
of perfection of a thing. A good character that is developed and being practiced consistently until it
becomes a habit is called virtue.
The 3 elements that must be taken into consideration regarding virtue

1. Habit- constant/consistent performance of doing something
2. Goodness- action should gear towards the attainment of the good; well-being of person/creation.
3. Corresponds to Human Nature- we are created in the image and likeness of God, hence, we must
remain righteous by using intellect and will properly.
When human acts are morally good, conforming to norms of morality are performed
consistently, virtues are developed. However, when human acts are morally bad, not conforming to
norms of morality and are performed consistently, vices are developed.
Classification of Virtues.
A. The 4 Cardinal Virtues- they are within the domain of human efforts, hence, can be developed
based on rationality and will-power then achieved through the grace of God.
1. Prudence- it is the knowledge of what is to be sought and what is to be avoided. It enables you to
judge promptly on what is to be done or omitted leading you to be concerned with the right direction.
This virtue is formed through education and family.
A person who does not cultivate and practice the virtue of prudence becomes directionless and
could hardly decide and discern on a particular situation. Further, mistakenly considering an evil for
good is lack of prudence.
2. Fortitude or Courage- It enables one to endure pain, danger and death with calmness of reason. In
the midst of trials and temptations, one should not give up to overcome those trials.
The virtue of fortitude has two functions: first one is the active where in it impels one to attack or
face evil, it involves doing something in the midst of challenges in life. Second is the passive where in it
strengthens the human person to bear difficulties and trials. The passive function connects 2 values
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which are patience (character which waits for the right way and the right time to act) and perseverance
(persistence in good wok through a long period of time).
3. Temperance- it is identified with moderation or control where in you will not abuse the pleasure of
the senses that leads to deterioration of well-being. It is a moral virtue that moderates the attraction of
pleasures and provides balance in the use of created goods. It has subordinate virtues of chastity,
sobriety and abstinence.
4. Justice- the habit or readiness which inclines one to give others what is due to them. Respecting the
dignity and worth of others is at the focal point of justice especially for Christians.
B. The 3 Theological Virtues- Virtues that go beyond human limits; they exceeded the capacity of
unaided human nature. They are infused by God into the souls of the faithful to make them capable of
acting as His children, living in accordance with His will, and of meriting eternal life. The theological
virtues namely faith, hope and love are the foundation of Christian morality.
1. Faith- it is a gift of God offered to a person. According to the letter to the Hebrews, it is the
substance of things to be hoped for, the evidence of things that are not seen.
a. Offenses against Faith
 Pride- lacks of humility and obedience to the revealed truths about God. One may think
that she/he is higher and even greater than God.
 Distrust- when a person no longer trust God for he/she has doubt and uncertainties
about God’s mighty power.
 Unbelief- one’s denial and rejection of God’s presence in life.
b. Specific offenses against Christian faith.

 Infidelity- unfaithfulness of Christians to Jesus Christ This happens when a person does
not follow God’s commandments and precepts in her/his daily existence.
 Heresy- obstinate adherence to an error that contradicts the divinely revealed truth. For
instance, teaching that pre-marital sex is absolutely acceptable in the Christian faith.
 Blasphemy- it is direct offense against God because it is a form of irreverence to God
and religion. One can be charged of blasphemy when they disrespectfully use the name
of the Lord.
 Apostasy- it is the renouncement of the faith by a baptized person due to lack belief in
God.
c. Duties and responsibilities towards the Christian Faith

 Knowing the truth of faith- one must strive to know God’s revelation in the readings of
the Scriptures and the sacred tradition of the Church and the readings of the signs of the
times.
 Boldly professing the faith in words and deeds- one should not be ashamed of
professing one’s faith like making the sign of the cross as claiming our identity as
Catholics.
 Spreading the faith- evangelization takes place through preaching and teaching the
Word of God to all people and living it out in one’s life.
 Safeguarding the faith from imminent destructions- protecting religiously the faith from
the practice of blasphemy, heresy, and apostasy.
 Promoting unity among other faith denomination- each one is called to follow and be
faithful to the gospel of peace and unity.
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2. Hope- in the Old Testament, hope is seen as one’s immense longing for the fulfillment of God’s
promise for the Israelites. In the New Testament on the other hand, hope is present in the second
coming of the messiah.
a. Offenses against Hope
 Despair- one has lost confidence in the goodness and mercy of God. This happens
when one treats life as nothing because of misery and problems.
 Resignation- an attitude of giving up life because hope is too remote.
b. Fruits and Challenges of Hope
 Endurance- it helps one not to give up because God is there as support.
 Openness- it points to one’s openness to the future perceived from a holistic view, that
is, learning from the past and living accordingly to the present.
 Commitment for the liberation of people- direct people to commit themselves for the
liberation of others from oppression and injustices and venture towards the attainment of
goodness and happiness.
3. Love- it is infused into the hearts of people for them to imitate the source of love who is God. Love
entails loving all, it is not just an emotion, but it is a love that is manifested through the use of intellect
and will.
a. Forms of love
 Erotic love- it is centered on one’s exclusive relationship such as lovers between
boyfriend and girlfriend, husband and wives.
 Filial love- it is observed among friends that is built on a give-take relationship.
 Agape love- a love that encompasses love of God, love of neighbor and love of mother
earth. Jesus manifest this love when he welcomed people in his life without
discrimination.
-Love must be focused on the sovereign: human beings must love God more than
anyone else on earth.
-Love must be effective: it is shown when a person’s love affects others positivity and
productivity in deed and in truth.
Offenses against Agape Love
-Indifference: results from the culpable negligence of the love of God
-Hatred towards God: Uncontrolled anger against God results hatred, this may
happen when a person experiences miseries and oppression.
Love is an utter enemy of selfishness; it does not desire or seek its own praise, or honor, or
profit, or pleasure. Love never seeks its own to the hurt of others or to neglect others.

Instructions:
1. Narrate 1 personal experience where you had to reflect on your conducts and behaviors for you to
make moral judgements.
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2. Identify 1 offense of theological virtues you’ve experienced. Narrate how you overcame it.
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3. In what ways would you be able to develop virtues in achieving Christian maturity?
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Unit 2: Sin: A Brocken Relationship with God and Neighbor
a. discuss the meaning of sin as presented by Church teaching;

b. realize that the mercy and forgiveness of God is greater than the sins we committed;
c. demonstrate ways on how to avoid committing sin by examining conscience and developing virtues.
Context (Engage)
Instructions:
1. Recall your experience where in you broke something whether it is a toy, glass, gadgets, plates etc…
2. Describe your feeling when you break your thing, what do you feel when you try to fix those things?
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In our life, brokenness is a part of our own reality though we can still try our best to fix it. A person
commits mistake as a deliberate choice to defy standards. Sin separates human being from God
because it is manifestation of failure to follow and respond to God’s invitation of love. When we commit
sin, we acted on our free will, however, our God is a God of mercy and compassion that is always there
to guide and love us.

The Lost Son
(Luke 15: 11-32)
Then he said, “A man had two sons, and the younger son said to his father, ‘father give me the share of
your estate that should come to me’. So the father decided the property between them. After a few
days, the younger son collected all his belongings and set off to a distant country where he squandered
his inheritance on a life of dissipation. When he had freely spent everything, a severe famine struck that
country, and found himself in dire need. So he hired himself out to one of the local citizens who sent
him to his farm to tend to the swine. And he longed to eat his fill of the pods on which the swine fed, but
nobody gave him any. Coming to his senses he thought, ‘How many of my father’s hired workers have
more than enough food to eat, but here am I, dying from hunger. I shall get up and go to my father and I
say to him, “Father, I have sinned against heaven and against you. I no longer deserve to be called
your son; treat me as you would treat one of your hired workers”. So he got up and went back to his
father. While he was still in a long way off, his father caught sight of him, and was filled with
compassion. He ran to his son, embraced and kissed him. His son said to him, “father, I have sinned
against heaven and against you; I no longer deserve to be called you son’. But his father ordered his
servant, ‘Quickly bring the finest robe and put it on him; put a ring on his finger and sandals on his feet.
Take the fattened calf and slaughter it. Then let us celebrate with a feast because this son on mine was
dead, and has come to life again; he was lost, and he has been found. Then the celebration begun.
Now the older son had been out in the field and, in his way back, as he neared the house, he heard the
sound of music and dancing. He called one of the servants and asked what this might mean. The
servant said to him, ‘your brother has returned and your father has slaughter the fattened calf because
he has him back safe and sound. He became angry and when he refused to enter the house, his father
came out and pleaded with him. He said to his father, ‘look, all these years I served you and not at once
disobeyed your orders; yet you never gave me even a young goat to feast on with my friends. But when
your son returns who swallowed up your property with prostitutes, for him you slaughtered a fattened
calf. He said to him, “My son, you are here with me always; everything I have is yours. But now, we
must celebrate and rejoice, because your brother was dead and has come to life again; he was lost and
has been found”.
The story discloses the nature of God as a loving and forgiving Father, especially His loving
attitude to the lost.
Instruction:
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1. Read the scripture

2.What is the implication of the story to you as a son/daughter?

A. God gave us the gift of freedom and sometimes we deliberately choose not to respond to God’s
invitation and love hence we commit sin. Through conscience is made available to facilitate our though,
freedom sets us apart from other creature and this leads us to abuse God’s gift of free choice. Sin is a
human experience and did not limit itself to a select few, it exists as a common human condition.
Old Testament used three Hebrew terms anent to sin, to wit:

 Hatta- “missing the mark”, sin is a willful rejection of God’s will
 Pesha- “Rebellion”, sin shows how human person reject God and His love.
 Awon- “guilt/iniquity”, sin twist and distort the sinner’s inner being.
Old Testament perceives sin to the prejudice of human beings. Through sin does not harm the
nature of God, it reflects a person’s willful refusal to accept God’s love. Hence, sin is a refusal
rooted in the heart; it is a rejection of God’s offer of grace and friendship.
New Testament used Greek term anomia, adikia and skotos.

 Anomia- “lawlessness”, sin consist in a spirit of rebellion and contempt for God and His law.
 Adikia- “Injustice”, sin is a refusal to accept God and His reign revealed in Christ and to live in
the justice that God has given.
 Skotos- “Darkness”, sin is an opposition to the truth of God, to Jesus Christ and to the truth of
being a human person.
New Testament emphasize God’s reaching out to sinners by showing His endless mercy and
compassion through sending His only begotten Son to be with everyone. Jesus begun His ministry by
calling His people to turn away from sin and repent. His death on the cross actively reconciled sinners
with God.
1. Sin as Contrary to Eternal Law- The essence of committing sin is breaking God’s law. The Vatican
Council II teaches that the ultimate norm for human conduct and life is the Eternal Law, whereby God
orders the entire universe with love. As human beings created in His image and likeness, we are
expected to respond to God through active participation and obedience to the Eternal Law.
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2.Sin as the Absolute Absence of Goodness in an Action- The substance of the sin is the word, deed,
and thought, and what makes it a sin is that the person, by willfully choosing what he/she knows
contrary to God’s loving plan, gives himself/herself the identity of one opposed to his loving plan.
B. Traditional Classification of Sin
1. Venial Sin- it is considered as lesser sin and thus results to the loss of God’s grace.
The following are the conditions to consider the action as venial:
a. The action is not grave matter in contrast to killing or adultery.
b. Action is impaired with ignorance, thus the luck of full knowledge of circumstance of a situation.
c. Action has been committed in the absence of deliberate and complete consent.
If often committed, venial sin weakens the will which eventually lessens one’s power to resist evil and
makes it easier for him/her to commit a mortal sin.
2. Mortal Sin- An individual is fully knowledgeable of the moral responsibility of his/her action yet takes
a willful decision to precede with the action despite knowing the violation of God’s law in a grave
manner. Mortal sin deprives the sinner of God’s sanctifying grace.
The following features must necessary surround a certain action to qualify it as mortal sin:
a. The nature of thoughts, desire or action must be serious of grave. The action in itself is morally bad
and not permissible. It includes stealing, robbery, cheating, killing and others.
b. The individual is fully aware of the gravity and seriousness of the action and decision.
c. Despite the full knowledge, the individual still fully consent to perform the action. He/she performs the
action with his/her freewill.
C. Sins of Commission and Omission

The performance or non-performance of an action spells out whether or not the existence of sin
transpired. The commission or omission of an action brings with it moral responsibility.
a. The sin of commission takes place when an individual actually performed or is performing an evil
action. There is the presence of willful consent to perform an action despite the full knowledge that the
action is forbidden or is against norms. Commission of sin is usually reflected in the negative precepts
of the Ten Commandments such as, “You shall not kill” and “You shall not steal”.
b. The sin of omission is the failure to perform a certain good action. When a certain individual chooses
not to act on a certain thing, in the guise of not committing an error, the omission of the action is a
willful consent which also changes the moral responsibility of the individual. This sin is an offense
against the positive precepts or the Do’s such as, “Remember the Sabbath day to keep it holy” or
“Honor your father and mother”. Moreover, omission is also manifested when an individual neglects
his/her professional responsibilities, social obligation or religious duties.
D. The Three-Fold Dimension of Sin

1. Transcendental- This is when an individual commits an action that results in the loss of meaning of
one’s life. A person experiences sin by merely seeking the gratification of the self, always desiring what
is easy for him/her without considering others. This situation is characterized by less sacrifice.
2. Social- The individual is not the only affected by sin, but also the community and society as a whole.
This causes direct harm to another individual or leads a situation that brings evil condition to others.
Social sins are manifested when they violate human rights, freedom, justice and common good. They,
such as class struggle, inflict and strain the relationship between human communities.
3. Transcendental- the commission of a sin is a manifestation of complete disregard of God and His
divine plan. All mortal sins are situated within the range of transcendental dimension since an individual
who commits a mortal sin is not being governed by his/her faith or belief in God which contributes to
his/her complete disregard and disobedience to God’s plan.
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E. Other Christian Virtues as threatened by the Capital Sins

1. Chastity as threatened by Lust- Chastity is not simply abstaining from sex, but directs one’s sexuality
towards proper expression of love and intimacy. Chastity is in consonance with God’s desire to keep
one’s body as temple of the Holy Spirit by not engaging in lustful activities. Lust refers to the strong
emotional force of an individual directly or indirectly associated with the thinking or fantasizing of
someone, usually in a sexual way. It is by nature, attacks the sexual aspects of a person. It comes in
various forms such as fornication, adultery, incest, criminal assault, abduction and sodomy.
2. Moderation as threatened by gluttony- moderation refers to the reasonable and willful control of the
desire for pleasure, however, when it becomes unnecessary and not within the limits results to gluttony.
Gluttony comes from the Latin ‘glutire’, meaning to gulp or swallow. This is a human behavior that
pertains to the overindulgence to consume food more than what is required. Moral responsibility
increases when the commission of the act leads one to injure his/her health or impair the mental faculty
needed for the discharge of his/her duty.
3. Generosity as threatened by greed- Generosity pertains to the unselfish act of a Christian to show
his/her compassion, concern and love for others. It is the giving of the self to others. Greed refers to the
excessive possession of wealth; it is the desire to acquire more than what one needs especially
material wealth.
4. Diligence as threatened by sloth- Diligence pertains to the hard work exerted by an individual in the
performance of a task. Christians exert extra amount of effort in order to avoid being negligent and
neglectful of the responsibilities entrusted to them. Sloth or laziness refers to the avoidance of physical
or spiritual work.
5. Patience as threatened by wrath- Patience manifest the value of endurance wherein under a difficult
circumstance; an individual is able to persevere without being annoyed. Accordingly, wrath or rage is
an inordinate and uncontrolled feeling of hatred and anger and it is associated with selfishness. It is
sinful because it pursues revenge whether one deserve it or not. One should take conscious effort to
overcome wrath to avoid untoward incident to happen due to one’s inability to control it.
6. Kindness as threatened by envy- Kindness is simply described as a thoughtful consideration of

others by showing concern and genuine courtesy to them. Envy can be associated with the negative
notion of crab mentality. Due to envy and jealousy, a person tends to pull down another who has
achieved something higher.
7. Humility as threatened by pride- Humility pertains to the quality of an individual to be modest and
respectful. Pride refers to a satisfied sense of attachment toward one’s own or another’s choices and
action, or toward a whole group of people, and is a product of praise, independent self-reflection, or a
fulfilled feeling of belonging. However, it can be understood in the perspective of unguarded pride. It is
identified as a desire to be more important or attractive than others, failing to acknowledge their good
work. It is the excessive love of self and hinders one to be humble.
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I. We realized in this lesson that the mercy and forgiveness of God is greater than the sins we
committed. In order to receive the forgiveness of God, we have to do the following:
A. Examining our conscience and accepting with all humility the sins we committed.
B. Resolving to avoid sin in the future.
C. Receiving absolution and doing acts of penance.
D. Reconciling with the person/s whom you have hurt.
II. Instruction:
1. Conduct reconciliation service among your family members.
Reconciliation Service
Opening song: (An appropriate song may be sung or played)

Leader: In the name of the Father and of the Son and of the Holy Spirit
All: God of pardon and mercy, you reveal yourself in your readiness to forgive and manifest your glory
by making us holy. Grant that we, who repent, may be cleansed from sin and restored to your life of
grace. Amen.
Reading: Ezekiel 36:25-26/Luke 15:11-32
Group sharing about the reading (2 or 3 family member will share their realization or insight about the
reading)
All: Loving God, we your family, approach your throne of infinite mercy with contrite hearts for the time
when…
…I reject you, or chosen to cheat for our own desires of attaining higher grades above obligation to
you.
…I let our pride rule by not reconciling with our classmates whom we intentionally or unintentionally
hurt.
…I had been neglectful in the responsibilities of praying sincerely in our class prayers
…I had been distrustful or disobedient to our teachers and to those who deserve our obedience and
respect
…I gossiped about others or sought to ruin their reputation to increase our popularity
…I had been dishonest or cheated in our relationship with others
…I had fallen in our thoughts or deeds of impurity
All: O Lord, the house of my soul is narrow, enlarge it that you may enter in. It is ruinous, repair it! It
displeases your sight. I confess it, I know. But who shall cleanse it, to whom shall I cry but you?
Cleanse me from my secret faults, O Lord and spare your servant from strange sins. Amen.
Our Father
(The leader invites everybody to offer a sign of peace to each other)
Concluding Prayer: God of love, you give your sons and daughters the fond hope that, after sin, you
leave room for repentance. Give each of us the joy of using this time of reconciling with you to return to
you with all our hearts as a child returns to his father. We ask this through Jesus Christ, Our Lord.
Amen.
Final Song
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3. References:
Bartolome, S., Parallag, C., & Washington, S. (2018). Living a Christian Moral Life (2 nd ed.). Philippines:
CICM Publishing House.
MODULE 3: FUNDAMENTAL GUIDELINES TOWARDS

CHRISTIAN DISCIPLESHIP
The module highlights God’s wisdom through the Ten Commandments, the Eight Beatitudes
and the Catholic Social Teachings. These teachings are clearly laid out in order to determine specific
appropriate actions so we can live harmoniously with others.
In unit 1, it talks about traits of Christians that reflects Christian moral virtues and values. Unit 2,
through the Ten Commandments, it revealed the moral responsibility of every Christian towards God.
Unit 3 covers the Eight Beatitudes. This unit focuses on the good values of a Christian. Unit 4 is the
articulation of the Catholic Social Teachings namely: life and dignity of the human person, call to family,
community and participation, rights and responsibilities, option for the poor and the vulnerable, dignity
of work and rights of workers, solidarity, and care for God’s creation.
Unit 1: Traits of a Christian
a. Identify the specific traits of a Christian;
b. value the importance of behaving in accordance to the Christian moral virtues and values;
c. demonstrate the traits of a Christian by helping family members.
Context (Engage)
The Life Story of Saint Aloysius Gonzaga (Saint Louis)
(page 95 of your textbook)
Aloysius was the eldest of seven children born to Ferrante Gonzaga, marchese di Castiglione.
Destined for a military career as a nobleman, he was educated at the ducal courts of Florence and
Mantua and at the royal court of Madrid, where he was page to King Philip II’s son Diego. However, in
1585 he resigned his inheritance and social status and entered the Society of Jesus (the Jesuit order)
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at Rome, where one of his spiritual directors was the renowned theologian St. Robert Bellarmine.
Aloysius was noted for his asceticism and quickly volunteered to care for the sick and dying at a Jesuit
hospital when plague broke out in Rome. Shortly before his ordination, he contracted the disease
himself and died at age 23.
He was named patron of youth by Pope Benedict XIII in 1729, an action confirmed by Pope Pius
XI in 1926.
Some institutions all over the world adopted St. Louis as patron and model for the students. The
feast of Saint Louis Gonzaga is celebrated on June 21.
St. Aloysius Gonzaga, (born March 9, 1568, Castiglione delle Stiviere, Republic of Venice [Italy]—
died June 21, 1591, Rome; canonized 1726), Italian Jesuit and patron saint of Roman Catholic
youth.
I. What Christian virtues can you draw from the life of Saint Aloysius:
A. Five (5) virtues that I must practice or possess as a CICM student.
1.
2.
3.
4.
5.
B. Five (5) virtues that I must practice or possess as a Filipino.
1.
2.
3.
4.
5.
C. Write at least five (5) ways on how to attain these virtues.
1.
2.
3.
4.
5.
As Christians we are expected to overcome the challenges and difficulties in life by living in
accordance to the Christian moral virtues and values. Our course of action should be what is
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appropriate in a given context guided by the teachings of Christ and the Church. The Parable of Good
Samaritan demonstrates a genuine concern for others

The Parable of the Good Samaritan
Luke 10:25-37
25 On one occasion an expert in the law stood up to test Jesus. “Teacher,” he asked, “what must I do
to inherit eternal life?” 26 “What is written in the Law?” he replied. “How do you read it?” 27 He
answered, “‘Love the Lord your God with all your heart and with all your soul and with all your strength
and with all your mind’[a]; and, ‘Love your neighbor as yourself.’[b]” 28 “You have answered correctly,”
Jesus replied. “Do this and you will live.” 29 But he wanted to justify himself, so he asked Jesus, “And
who is my neighbor?” 30 In reply Jesus said: “A man was going down from Jerusalem to Jericho, when
he was attacked by robbers. They stripped him of his clothes, beat him and went away, leaving him half
dead. 31 A priest happened to be going down the same road, and when he saw the man, he passed by
on the other side. 32 So too, a Levite, when he came to the place and saw him, passed by on the other
side. 33 But a Samaritan, as he traveled, came where the man was; and when he saw him, he took pity
on him. 34 He went to him and bandaged his wounds, pouring on oil and wine. Then he put the man on
his own donkey, brought him to an inn and took care of him. 35 The next day he took out two denarii[c]
and gave them to the innkeeper. ‘Look after him,’ he said, ‘and when I return, I will reimburse you for
any extra expense you may have.’ 36 “Which of these three do you think was a neighbor to the man
who fell into the hands of robbers?” 37 The expert in the law replied, “The one who had mercy on him.”
Jesus told him, “Go and do likewise.”
I. After reading the passage, try to reflect on the following questions and provide a short answer.
1. What small act of kindness was I once shown that I will never forget?
2. What do I need to change about myself when dealing with people who I dislike?
3. Is it more important to love or be loved?
4. What’s the one thing I’d like others to remember about me at the end of my life?
5. What does unconditional love look like for you?
1.
2.
3.
4.
5.
Understanding the Word of God
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This bible passage is a critique to the narrow concept of some Jews that only certain group of
people such as the Israelites are offered salvation by God. The parable also shows that the laws or
values that Christians must practice as lived and taught by no other than Jesus Himself should not be
limited by human norms or boundaries because salvation cannot be acquired by just becoming a
member of a group (religious group for an instance).

I. Traits of a Christian
Christians are expected to behave in conformity with the teachings of Jesus and to the Christian
moral virtues and values. There are specific attributes Christians must exhibit in order to qualify them
as such.
A. God above all. We are a creation of God, and as a creation we can never be equal with the creator.
This means that we are dependent to God because He is the source of everything. This trait implies
that we need to put God in the center of our lives, ensuring that our actions and behavior must be for
His greater glory. An example of this trait are athletes who polish their God given talents and never
forget to thank God for their gifts.
B. Faithfulness to the teachings of Jesus and the Church. Christians are exposed to the teachings
of Christ as manifested in the practices and doctrines of the Church. Through these teachings,
Christians through the life of Jesus has taught us the meaning of obedience. Observance to the
teachings of Jesus and the Church reflects your conviction and faith to God. An example of this trait are
students who remain resolute even when the opportunity of cheating has presented itself.
C. Ability to bear fruit in words and deeds. Living in conformity to the Christian norms and morals,
drives a person to do good not only to the self, but to the whole of creation. Jesus in His lifetime has
shown us that His words and actions changed the life of the many. As Christians, we are called to
become prophetic and witnessing of the life of Jesus, meaning we need to preach the goodness of God
and set an example to everybody. An example of this trait are missionaries who leave their comfort
zones and go to places where the Gospel values are not lived, justice is not promoted, and the
marginalized are abandoned.
D. Passionate towards others. Jesus died in order to show the unconditional love of God to His
people. As Christians we respond to this love by doing our moral responsibility to others. When one
respects, loves, and understands others, he / she in return, does the same towards Christ. An example
of this trait are the Christian spirited, competent, creative, and socially involved SLU students who
volunteered and initiated donation drives out of compassion to their neighbors.
E. Making disciples of all men. This trait has brought misconception to most Christians. Christians are
expected to share their faith to all people and cultures without forcing them to convert to Christianity.
Jesus did not discriminate, He willingly accepted everyone to follow Him. As Christians we need to be
proud of our faith, at the same time we need to be humble in order to make room for mutual respect
and dialogue. An example of this trait is Saint Louis University, an inclusive school that accepts people
from all walks of life forming them to become missionaries guided by the ministry and teachings of
Jesus.
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I. The lesson provides us a clear grasp of our traits as Christians. We are challenged to respond
to the call for living a virtuous life by:
A. Devoting out everyday life in aligning our thoughts, words and deeds to the teachings
of Christ and the Church;
B. Developing habits in putting God at the center of our lives and surrendering ourselves
to the sovereignty of God
C. Allocating time in prayer, knowing that God destined things to happen and knowing
that God gives direction and guidance; and,
D. Dedicating time in reading the word of God and in attending masses, so our faith is
nourished and deepened.
II. Enrichment activity

My Outreach to my Family
Instructions:
1. Dedicate a time to help your siblings or your parents in their work (ex. Gardening, cooking,
tutoring your younger sibling, etc.)
2. After helping, you to create or draw a symbol that captures your insights while helping your
siblings or your parents:
3. Provide a short caption of the symbol you have made
Caption
Unit 2: The Ten Commandments
a. Identify the violations against the 10 commandments;
b. value the implications of each commandment in the present day context;
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c. demonstrate the understanding of the 10 commandments by creating 10 mottos in life in accordance

with the ten commandments.
Context (Engage)
My Principles in life
I. Enumerate ten philosophies / principles of your life, it may be adopted from another person’s
philosophies / principles which you consider as applicable to you or it may be your own creation shaped
by years of experience:
1.
2.
3.
4.
5.
6.
7.
8.
9.
10.
Our principles / philosophies in life are guides in achieving a life worth living. The story of Moses
and the ten commandments shows that God gave clear instructions on how should His people live their
lives. Through the Ten Commandments, they were guided on how to relate towards God and others.

The Ten Commandments
Exodus 20: 1 - 17
20 And God spoke all these words: 2 “I am the Lord your God, who brought you out of Egypt, out of the
land of slavery. 3 “You shall have no other gods before[a] me. 4 “You shall not make for yourself an
image in the form of anything in heaven above or on the earth beneath or in the waters below. 5 You
shall not bow down to them or worship them; for I, the Lord your God, am a jealous God, punishing the
children for the sin of the parents to the third and fourth generation of those who hate me, 6 but
showing love to a thousand generations of those who love me and keep my commandments. 7 “You
shall not misuse the name of the Lord your God, for the Lord will not hold anyone guiltless who misuses
his name. 8 “Remember the Sabbath day by keeping it holy. 9 Six days you shall labor and do all your
work, 10 but the seventh day is a Sabbath to the Lord your God. On it you shall not do any work,
neither you, nor your son or daughter, nor your male or female servant, nor your animals, nor any
foreigner residing in your towns. 11 For in six days the Lord made the heavens and the earth, the sea,
and all that is in them, but he rested on the seventh day. Therefore, the Lord blessed the Sabbath day
and made it holy. 12 “Honor your father and your mother, so that you may live long in the land the Lord
your God is giving you. 13 “You shall not murder. 14 “You shall not commit adultery. 15 “You shall not
steal. 16 “You shall not give false testimony against your neighbor. 17 “You shall not covet your
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neighbor’s house. You shall not covet your neighbor’s wife, or his male or female servant, his ox or
donkey, or anything that belongs to your neighbor.”
Jews, Catholics and Protestants may have different numerical designations of the

commandments but end up with a total of 10 commandments.
The underlying principle of the ten commandments are focused on the basic values of life and
good relationship with others. Compared with other social norms, the foundation of the ten
commandment is God. Thus, the authority of the ten commandments is derived from God. This is to
say that that the ten commandments will lead us into a meaningful existence or co-existence with
others. In the Church teaching, the sustenance of this meaningful existence will also lead the people to
their proper destiny in life.


I. The Ten Commandments
Vatican Council II has urged that moral theology should be “drawing more fully on the teaching
of the holy scripture”, and we can fulfill this by focusing on the Ten Commandments. To practice the
morality effectively, the commandments must be seen in Jesus’ teachings that love is the true basis of
morality. If we love God, then we shall keep his commandments.
You might notice that the commandments are stated in negative form (“Thou shall not”). The
advantages of stating the commandments in a negative form is that:
1. It makes the commandments easier to remember considering that all the teachings in
those days was oral because there were no books yet.
2. Clear prohibition (“don’t do it”) generally sticks in our minds which makes it easier to
remember.
Despite these advantages, many people still see the commandments as negative rules. We
tend to perceive them as limits to our freedom, forcing us not to do things we might want to do. We
forget to perceive these commandments as loving proposals from God. We do not see them as God’s
gift to us for our own good (CCC 2059). Thus, the positive form of the commandments, together with its
explanation, will be presented below.
The second thing that we should remember about the commandments is that the ones that refer
to our neighbors (numbers 4 – 10) simply represent human morality (CCC 2070). It is morality that
applies to everyone, religious believers and non-believers alike. They indicate the way we should live in
order to get along with one another in the society and make our life successful. Once again, it should
be clear that God proposes the commandments to us as a loving advice for our own good. They are
proposed to us for a peaceful and harmonious society. Thus, for our own good.
Jesus said that the two commandments of loving God and loving one another summarize and contain
the entire law and teaching of the prophets (Mt 22:37-40).
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A. First Commandment
1. Negative Form: “You shall have no other gods before me. You shall not make for yourself an idol,
whether in the form of anything that is in heaven above, or that is on the earth beneath, or that is in the
water under the earth. You shall not bow down to them or worship them” (Ex 20:3-5).
2. Positive Form: Recognize, accept and worship only the One, True God.
3. Explanation: This commandment is not only an affirmation, but also asserts that God is unique and
transcendent. The commandment helps us realize that God has offered us a special and unique
relationship, a continuing presence in every aspect of our life. Not only must we accept and recognize
this, but we must also “pay attention” to God and do nothing to defile the relationship.
B. Second Commandment
1. Negative Form: “You shall not make wrongful use of the name of the Lord your God” (Ex 20:7).
2. Positive Form: Respect and reverence God.
3. Explanation: In order to understand this commandment, let us go back to the meaning of “name” in
the Hebrew culture. To give someone a name was a way to say something about the person and to tell
us what the person is about. For example: “Jesus” means “God saves”. The second commandment
points out that we must reverence God himself, the Transcendent, the Holy One, not subject to anyone,
least of all those He has created out of nothing. To show disrespect or insult God’s name is like
disrespecting and insulting the person of God. When we use the name of God, we should do it with
honor and respect and with great consciousness of what God means to us.
C. Third Commandment
1. Negative Form: None
2. Positive Form: “Remember the Sabbath day, and keep it holy” (Ex 20:8).
3. Explanation: The Jewish Sabbath probably originated in response to the social need for a day of rest
from work and for family reasons. The Jewish Sabbath has become the Christian Sunday because the
resurrection and the day of Pentecost both occurred on the first day of the week, a change dating back
to the earliest days of Christianity. The holiness of Sunday revolves around the positive worship of
important social value. It is entirely fitting that we should set aside some sacred time for worship both
as private persons and as a community, which has received everything from God (First
Commandment). The Christian Eucharist in not an option, but a duty and responsibility. The
commandment should not be seen exclusively in terms of Sunday worship. We need to let God speak
to us. Therefore, we need to slow down from time to time and listen to God.
D. Fourth Commandment
1. Negative Form: None
2. Positive Form: “Honor your father and your mother” (Ex 20:12).
3. Explanation: The focus of this commandment is that we are born into society – both in the small unit
of family and in larger community of a country or nation which our family belongs. It is in our best
interest to do everything to maintain the family as a strong and stable unit, that in turn, will contribute to
a strong and stable nation.
Families in the biblical times are like clans, or what we call today as extended family. Honor was
due to the parents and the “elders” of the clan. The concept can be extended in respecting and
honoring anyone who holds legitimate authority in the community. We should also reflect on the fact
that the commandment says “honor your father and your mother” which is a wider and all-embracing
concept that would include all forms of respect. The honor due to parents extends to the support we
owe them in their old age.
E. Fifth Commandment
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1. Negative Form: “You shall not murder” (Ex :13)

2. Positive Form: Respect life, and the bodily integrity of every person, including your own.
3. Explanation: We are made in the image and likeness of God and loved by God. Our bodies
participate in our intrinsic dignity as persons. Our bodies must not be defiled or mutilated, nor must life
be unjustly terminated. Our bodies must not be subjected to moral evil.
Often enough, we hear people say, “It is my body; I can do what I like with it.” They think that
this kind of reason justifies them performing some form of self-mutilation, or in ruining their health.
Think hard about what this means when it comes to the decision to use drugs or alcohol, to smoke, or
to engage in extremely dangerous activities. The fifth commandment clearly indicates that God, and
God alone, is the Lord of life. We are but the stewards of God’s creation; we are its proprietors, not its
owners, and that includes our own life. Our life is ours, yes, but we do not own it.
F. Sixth Commandment
1. Negative Form: “You shall not commit adultery” (Ex 20:14).
2. Positive Form: Respect the integrity of married life.
3. Explanation: The foundation of marriage relationship is love, and loved expressed in sensual way.
Roman Catholic teaching has always held that copulation is a gift of God reserved exclusively for
celebrating married love. Furthermore, the celebration of human love must always respect both the
unitive (loving mutual self-gift of the spouses) and proactive (conceiving of children) functions. The
Playboy Philosophy (to view sex as some form of recreation) still infects much of Western society. It is
usually taken for granted by the arts and entertainment industry, which seems to portray is as a
perfectly ordinary and integral part of culture. With this philosophy, adultery becomes a form of sport, or
at least nothing more sinister than personal pleasure. It is a deeply immoral philosophy because it deals
in evil and injustice, and it damages relational growth of persons and the stability of human society.
G. Seventh Commandment
1. Negative Form: “You shall not steal” (Ex 20:15).
2. Positive Form: Respect the personal freedom of others.
3. Explanation: This commandment is reiterated in the Book of Deuteronomy (5:19). Because of the
peculiar grammatical construction in Hebrew, many Scripture scholars are of the opinion that this
commandment does not refer so much to stealing property as it does to kidnapping people. The
question of property is more clearly dealt with by the ninth commandment. In early biblical times,
kidnapping was a crime as real as it is for us today. Note, for example, the kidnapping of Joseph (Gen
37), as well the scripture in Ex 21:16, “Whoever kidnaps a person, whether that person has been sold
or is still held in possession, shall be put to death.” Human freedom is the value that is protected by the
commandment.
H. Eighth Commandment
1. Negative Form: “You shall not bear false witness against your neighbor” (Ex 20:16).
2. Positive Form: Respect the truth.
3. Explanation: Truth is the basis of all human communication because it is the basis of trust. Human
society – all relations between individuals and nations - is founded in mutual trust. If we cannot normally
expect people to tell the truth, if we constantly suspect that they may be lying, then we cannot trust
them, and cannot really communicate with them. Since, in order to develop as human persons,
communication with others is essential, and communication is so badly undermined by lying, it should
be easy to see how totally destructive habitual lying is.
I. Ninth Commandment
1. Negative Form: “You shall not covet your neighbor’s wife: (Ex 20:17).
2. Positive Form: Respect the integrity of marriage even in intention and desire.
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3. Explanation: To covet means to desire eagerly, to long for, to yearn for. It might seem easy enough
to connect this commandment with Jesus’ statement “But I say to you everyone who looks at a woman
with lust has already committed adultery with her in his heart” (Mt 5:28). And again, “For out of the heart
come evil intentions, murder, adultery, fornication, theft, false witness, slander. These are what defile a
person...” (Mt 15:19-20). Both the commandment and Jesus’ statements remind us that sin is ultimately
in the intention.
J. Tenth Commandment
1. Negative Form: “You shall not covet your neighbor’s house . . . or anything that belongs to your
neighbor” (Ex 20:17).
2. Positive Form: Respect the right of your neighbor to own property.
3. Explanation: Covetousness is concerned with and ultimately leads to unjust acquisition of that which
is coveted.
The commandment indicates the Bible recognizes that people have a right to private property
and that right must be respected by others. Some private property is necessary for the full development
of the human person. The greedy acquisition and accumulation of property and money by the rich,
usually at the expense of the poor, is an iniquity as scandalous as stealing a poor person’s livelihood.

I. After reading the lesson, we will realize that throughout history, the Ten commandments have
been used as a framework for expounding all of our ethical responsibilities. Thus, we are
challenged live a life guided by our ethical responsibilities by:
A. Setting a time each day for prayers and / or medication to God, and develop a reading
plan to read the bible for a year
B. “Saying no”: giving more importance to studies over some “petty activities” of your
barkada or circle of friends.
C. We set aside time to attend the Holy Mass.
D. Appreciating the love of our parents.
E. Recognizing the human dignity of our others
F. Keeping your commitment to your studies
G. Prioritizing a need over a want.
H. Speaking highly of others.
I. Valuing and recognizing a healthy relationship with others.
J. Providing assistance to our neighbors.
My Personal Commandments
Instructions:
1. Come up with ten #hashtags that will serve as a reminder of your responsibilities to God, to yourself,
and to all the creation of God.
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1.
2.
3.
4.
5.
6.
7.
8.
9.
10.
UNIT 3: THE EIGHT BEATITUDES
a. recall the joyful moments of your life;
b. cherish the blessing and happiness that you experienced;
c. cite and concretize actions that will make your family happy.
Context (Engage)
My Happiest Moments in life
I. Draw or place a picture that depicts the happiest moment of your life and provide a short
caption that describes the image
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Caption:

The Beatitudes
Matthew 5:3-10
3 “Blessed are the poor in spirit,

for theirs is the kingdom of heaven.
4 Blessed are those who mourn,
for they will be comforted.
5 Blessed are the meek,
for they will inherit the earth.
6 Blessed are those who hunger and thirst for righteousness,
for they will be filled.
7 Blessed are the merciful,
for they will be shown mercy.
8 Blessed are the pure in heart,
for they will see God.
9 Blessed are the peacemakers,
for they will be called children of God.
10 Blessed are those who are persecuted because of righteousness,
for theirs is the kingdom of heaven.
Luke’s version of the Beatitudes: Luke 6:20-26
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Matthew’s narration of Jesus’ sermon on the Mount begins with “Blessed are ...”. The word
“blessed are” connotes a present state of happiness. It implies “divine joy and happiness” to the people.
These pronouncements of Jesus are not only happiness in a present state but also promise of
fulfillment of being blessed.
Beatitudes is all about joy and gladness in experiencing the reality of the Kingdom. The
Beatitudes provides guidelines on Christian living.


I. Eight beatitudes.
Jesus Christ gave us the Eight Beatitudes in the sermon on the Mount near the Sea of Galilee.
The Eight Beatitudes provides important values and attitudes that Christian must profess to reflect the
goodness and greatness of God in their lives. Though they share similar goal with that of the Ten
Commandments, the Beatitudes go away with the series of "Thou shalt not" phrases. Jesus presents
the Beatitudes in a positive sense. Further, the Beatitudes is a promise of salvation and a way of life of
peace in the midst of our trials and tribulations on this earth.
An early contemplation on the Beatitudes came from St. Gregory of Nyssa, a mystic who lived in
Cappadocia in Asia Minor around 380 AD. He described the Beatitudes this way:
"Beatitude is a possession of all things held to be good,
from which nothing is absent that a good desire may want.
Perhaps the meaning of beatitude may become clearer to us
if it is compared with its opposite.
Now the opposite of beatitude is misery.
Misery means being afflicted unwillingly with painful sufferings."
A. The First Beatitude: Blessed are the poor in spirit, for theirs is the kingdom of heaven.
It is a misconception that this beatitude requires us to embrace poverty. "Poor in spirit" means to
be humble. When we are humble, we recognize our sinfulness and we become dependent to God.
When we are humble, we realize that all our gifts and blessing come from the grace of God. Further, to
be poor in spirit is to be completely empty and open to the Word of God. When we are empty, there will
be no room for pride thus brings openness and an inner peace, allowing us to recognize the will of God.
“It is pride, that brings unhappiness and discontent. For pride brings anger and the seeking of revenge.
If every man were poor in spirit, there would be peace and love”.
B. The Second Beatitude: Blessed are they who mourn, for they will be comforted.
Being humble is essential if we want our faith to grow. However, humility exposes our fallibility
and frailties, thus produce mourning and regret over our own sins and the sin of the world. Mourning in
the context of this beatitude is a promise of hope, that when one mourns, Christ will come to the rescue
to provide comfort and relief. When Christians mourn over their sins, Christ offers His saving grace to
bring everyone closer to Him. But as we are comforted, our mourning should create in us a desire to
improve ourselves and to do what is right.
C. The Third Beatitude: Blessed are the meek, for they will inherit the land.
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Meekness means that we should show kindness and consideration towards others. We need to
extend our patience towards others and consider the result of our actions. Meekness is sometimes
seen as a feebleness, because people has the tendency to abuse. However, for us Christians, we
acknowledge the primacy of God in helping, thus we help not to count the cause, rather because it is
what God has taught us. Another context in which meekness manifest itself is through the possession
of self – control. When we are angry, we try to confront the source of our rage in a dignified manner
with the goal of clearing up the situation and not placing the blame on others.
D. The Fourth Beatitude: Blessed are they who hunger and thirst for righteousness, for
they will be satisfied.
This beatitude can be understood in two related ways, constant renewal of faith and the desire
to seek justice. Constant renewal of faith means to seek the truth of our faith, only in understanding that
we grow spiritually. This can be done through participating in the sacraments and Church practices,
and reading the scriptures and Church teachings. To seek justice indicates the fulfillment of God's will
in your heart and soul. It is not mere observance of the commandment, but rather an expression and a
response to Gods love. A continuous desire for justice will lead to a peace and conversion to
religiousness.
E. The Fifth Beatitude: Blessed are the merciful, for they will be shown mercy.
Mercy is the loving disposition towards others. It is the result of our love, compassion,
forgiveness, and empathy. When we show mercy we not only mend broken relationship, but we also
become one step closer to achieving the Kingdom of God.
God is the ultimate role model of mercy. Despite His stature as God, He chose to bring Himself
closer to everyone by reaching out. The story of the Israelites shows that even in disobedience, and
infidelity God has showed Mercy to His people. Further, the life of Jesus has shown that mercy is an
essential part in his ministry.
F. The Sixth Beatitude: Blessed are the pure in heart, for they will see God.
To be pure of heart means to be free of all impurities, grudges, hatred, and ungodly matters. In
simpler terms it is having a good intention. The pure of heart is most needed in the acts of mercy and
the desire to seek justice, for whoever has the purest of intention will not be blinded by self-seeking
desires. This beatitude also connotes that we are able to know and understand the goodness God is,
and why should we strive to become good. When Christians fill their hearts with purity that comes from
God, He will reveal Himself and make His presence known in every part of our lives.
G. The Seventh Beatitude: Blessed are the peacemakers, for they will be called children of
God.
Peace comes from the Hebrew word, shalom. This word means the absence of strife and evil,
and the primacy of the goodness of the Lord. In Hebrew culture, when they greet each other Shalom, it
means, I wish for you not only the absence of all that may harm, but also the presence of everything
that makes for a person’s good. In modern application, peace has to do with the state of harmony,
tranquility, and unity as it exists between two parties. Thus when we say peacemakers they are those
who not only live peaceful lives but also do their best to preserve peace and friendship among all the
creation of God, and to restore it when it has been broken.
H. The Eight Beatitude: Blessed are they who are persecuted for the sake of righteousness, for
theirs is the kingdom of heaven.
This beatitude challenges us to stand and defend our faith against attacks from those who know
little of our conviction. We need to remain true and faithful to the teachings of Jesus and the Church,
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even if others ridicule us. Further, as Christians we need to preserve and stick to our faith and use it to
enable us to make a moral judgement in accordance to the life and teachings of Jesus.
Sadly, Christians who remain true to the faith and stand against injustices are guaranteed to
experience persecution in the form of opposition, hatred, abandonment, and rejection.

I. We learned in the lesson that as Christians we can always emulate these examples on how to
embrace righteousness and be able to possess traits worthy of emulation by the people around
us. We are now called to live the following:
A. Putting God fist as our top priority and committing to serve others.
B. Recognizing Christ’s salvation, that is, dependence to God despite mourning.
C. Developing meekness.
D. Taking a stand against what God detests such as oppression and suffering, this is
what Hunger and thirst for righteousness means
E. Offering our forgiveness to those who hurt us, recognizing that sowing seeds of
hatred and harboring ill feelings cause more emotional burden.
F. Having a pure intention in everything we do and say. Our intention to serve others is
not out of lip service or our desire to be appreciated by others. We serve because of
altruism.
G. Cultivating the value of being a ‘peacemaker’. Being a peacemaker means we show
love and sympathy and compassion to others as our extension of our love and faith in
Christ.
H. Defending and protecting our faith in God against those who malign and discredit our
Christian faith.

A Source of Happiness
Instructions:
1. Enumerate your top 5 songs that makes you happy every time you listen to it.
1.
2.
3.
4.
5.
2. Ask any member of your family or friends to choose and listen to your top 5 songs.
3. Answer the following:
Based on the outcomes, what are your realizations of the outcome of such actions?
What was the general response of your family or friends after listening to your chosen songs?
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what are your realizations after doing the activity?
UNIT 4: THE SOCIAL TEACHINGS OF THE CATHOLIC CHURCH
a. Identify what are the Seven Catholic Social Teachings;
b. appreciate the importance of Catholic Social Teachings in the present context;
c. create a personal program of action expressing your commitment to realize the Seven
Catholic Social Teachings.
Context (Engage)
My Priorities in Life
I. Name your top seven priority concerns as a student and as a part of the community.
1.
2.
3.
4.
5.
6.
7.
Our top priorities in life are the things or values that we always try to acquire or accumulate; and
if ever, we already have them, we always try our best to preserve and to sustain them no matter where
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we are and whatever situations we are in. Hans Kung, a Swiss Roman Catholic theologian said that “the
kind of life we have today is a glimpse of tomorrow”, our guiding principles today are our treasures
leading us to our eschatological treasures in heaven.

Treasures in Heaven
Matthew 6:19 - 21
19
“Do not store up for yourselves treasures on earth, where moths and vermin
destroy, and where thieves break in and steal. 20 But store up for yourselves treasures in
heaven, where moths and vermin do not destroy, and where thieves do not break in and
steal. 21 For where your treasure is, there your heart will be also.
Jesus explains why a person should store one’s treasures in heaven rather than on earth. Jesus
warns that if a person stores treasures on earth, his heart and attention will be focused on earthly
matters and may exclude God. Thus, it is wise to place one’s heart and attention to heavenly treasures.
Jesus calls us to love at the same time warns us against inordinate attachment to persons, to ideas and
possessions.
Our Church teaches that we presently experience God’s kingdom here on earth and as pilgrims
Church, we are journeying towards the fulfillment of the Kingdom.

I. Seven Themes of the Catholic Social Teachings: Finding Relevance to Modern Reality
The Catholic Social Teaching is grounded on the belief that God has a plan for His creation. In
the second account of creation, God has commanded us to become stewards of nature, to re – create
what God has created according to His design and plan. Further, the second account of creation has
taught us that we, being a creation of God share equal dignity with that of everyone, at the same time
we as a created beings share the same basic characteristic with that of the Creator, and that is being
good. The scripture is a call to work for the common good and preserve the dignity of everyone. We
share with the same dignity and the Catholic Social Teachings are our guide to live this vocation.
A. Life and Dignity of the Human Person. Everybody is equal in dignity. The president though has
different responsibility with that of a janitor still share equal dignity, same goes for the rich and the poor,
catholic and non- Catholic, and all genders, everybody share the same dignity. The ten commandments
clearly articulate prohibition of murder and all sorts of disrespect and disregard to the dignity and worth
of human life. This dignity also calls for mutual respect for others as enunciated by Jesus when He said
“love your neighbor as you love yourself”. The human dignity that we all possess is not only contained
in respecting others but also calls us to respect the sense of property of others, by not stealing in any
form. This dignity further calls Christians not to covet others’ partners.
B. Call to Family, Community and Participation. The sense of belongingness is an essential part of
a person’s faith development. Thus, the Church places importance on maintaining the bonds of the
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family. The fourth commandment – honor thy father and mother is not a one sided commandment,
rather a mutual respect for both child and the parent in order to maintain the bond between the two.
Moreover, the Church recognizes the importance of going beyond the confines of the family,
strengthening the bonds within a community is beneficial practically and spiritually. Our responsibility
towards others as articulated in the ten commandments is not only to our direct family members but to
everyone.
C. Rights and Responsibility. Just like the Philippine constitution recognizing the rights and duties its
Citizen, the Church also recognizes the sanctity and sacredness of life not only to its direct members
but to everyone. Moreover, the Church teachings affirms that each individual has natural rights which
others must faithfully respond. When the dignity of every individual is properly observed, his / her rights
as an individual will be understood. The provision of these rights would naturally bring duties that is not
forced, rather because you have understood your responsibility towards yourself, others, and the whole
of creation.
D. Option for the Poor and Vulnerable. One of the aim of the ten commandments is to create a
community where people respect the innate beauty of humanity.
A very comparable statement from Miss Universe 2018, Catriona Gray:
"I work a lot in the slums of Tondo, Manila and the life there is poor and it's very sad. And I have always
taught myself to look for the beauty in it; to look in the beauty in the faces of the children and to be
grateful. And I will bring this aspect as a Miss Universe, to see situations with a silver lining. And to
assess where I could give something; where I could provide something as a spokesperson. And if I can
teach people to be grateful, we can have an amazing world where negativity cannot grow and prosper,
and children will have smiles on their faces."
The Church wants to establish a society where fairness and justice are apparent and shared by
every member of the society, where the poor and vulnerable are protected against whimsical actions of
the strong and powerful.
E. Dignity of Work and Rights of Workers. Discrimination against employees, child labor,
contractualization, unfair labor compensation, and unpaid wages are but some reality that we are
experiencing. Unfair labor practice has become a common trend, not only in the Philippines but to other
countries. The Church has been involved in eradicating the unfair practices towards workers, Jesus
Himself is very keen in promoting the rights of workers. Social classes may be inevitable, but it doesn’t
cancel the fact that everybody has rights and are entitled to receive what is due.
F. Solidarity. When everybody responds positively to his or her moral responsibility towards others,
there is no doubt that he / she contributes to the attainment of a harmonious society where solidarity is
shared. When we respond to our moral responsibility we share our love towards others and we create a
society that promotes social justice and peace.
G. Care for God’s creation. Nature itself is sufficient enough to prove the magnificence and greatness
of God. It reflects the immerse power of God to successfully create a world which is very complex in
systems and process. When humanity shows their care and protection to God’s creation, it shows how
people positively responds to their mission as stewards of creation, and their admiration to God’s
sovereignty. (see Pope Fancis’ LAUDATO SI)
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I. In the lesson, we learned that the seven themes of the Catholic Social teachings will help us
realize the most important things we must possess as Christians. Thus, we have to live a
dignified life by:
A. Valuing the life that we have. As we go through life’s difficulty, we develop resilience
to face every obstacle and depend on Christ to see us through in our trials and difficulties.
B. Exerting effort to maintain the integrity and closeness of the family and to serve for
the betterment of the community.
C. Knowing our rights and be accountable in every action we do.
D. Serving the poor and vulnerable.
E. Cherishing work and learning to be at our best in everything we do.
F. Extending oneself to serve others and consciously unite with others to implement
cause for the betterment of the community
G. Appreciating God’s creation by making an effort to care and preserve it.
II. Enrichment Activity

Living A Dignified Life
Instructions:
1. Think of possible ways to contribute in expressing your commitment to realize the seven
Catholic Social Teachings during the pandemic.
Catholic Social Teaching Contribution
1. Life and dignity of the

Human Person.
2. Call to family, Community
and participation.
3. Rights and responsibilities.
4. Option for the Poor and

vulnerable.
5. Dignity of work and rights
of workers.
6. Solidarity
7. Care for God’s Creation
3. References:
Bartolome, S., Parallag, C., & Washington, S. (2018). Living a Christian Moral Life (2 nd ed.). Philippines:
CICM Publishing House.
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Knox, I. (2011). Theology for Teachers.Quezon city: Claretian Publications.
St. Aloysius Gonzaga. (2020, June 17). Encyclopedia Britannica. Retrieved from
https://www.britannica.com/biography/Saint-Aloysius-Gonzaga
Appendix A: Formative Assessment: Answer guide

*Disclaimer: Some answers contained in this answer guide is intended to provide general information
and should not be relied upon as the only possible answer.
Module 1
UNIT 1
Context (Engage)
1. Provide four different words/phrases that you usually associate with morality. Write the
words/phrases in the box.
Ethics, action, habit, way of doing things
2. Using the words/phrases you provided, make your own definition of morality.
Morality is the way of doing things. Repeated actions become a habit as they say that a
man is known by his actions.

Instruction: Read the following situations. Determine the correct thing to do in the light of the principles
and concepts of morality.
1. Your scheduled quiz for the day was extremely difficult. The whole class was asked by your
teacher to recheck the paper of the person beside you. You noticed that the one sitting beside you were
altering the answers. Would you report your classmate who altered the paper of your classmate? Why
or why not?
Yes. It is the right thing to do. However, it is not easy as it looks like especially if that
classmate is a friend of mine. If I were in the situation, it may be that it’s not a big deal but if we
really think about it is really wrong to cheat.
2. You were on your way home from school when two bystanders grabbed you at your back and
punched you on various parts of your body with the intention of stealing your cell phone and laptop.
You fought back, hitting them badly. Eventually, a roving police came to your rescue, driving away your
attacker. Would you feel bad in hitting back at your attacker? Why or why not?
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I would not feel bad at all because I would say that it is a self defense since I also
studied and practice martial arts so I wouldn’t put to waste. He deserves to be treated in that
very moment. On the other hand, I will try my best help him to pay his hospital bills since I hit
him badly.
UNIT 2
Context (Engage)
Picture Analysis
As a young person, we are affected by an emergency situation like this pandemic and
the recent typhoon. We are asking many questions that might lead us to see an enlightenment amidst
the uncertainties of life. How should I respond and what must I do in this situation?
First, kneeling on prayer to ask God for help during these situations can help ease the
worries and negative vibes brought by this crisis. Second, following the protocols and guidelines
from the local government unit is essential in battling the virus that seemingly took away mans
freedom. Lastly, is to contribute something to those victims of such situations either is cash or in
kind.

Instructions:
1. Write a simple narration of what you did last Sunday. The title of your narration is: A SUNDAY
WITH (your name).
2. After you narrated your Sunday whole day activities, classify them into Human Acts and Acts
of Man.
A Sunday with Zelie
I woke up eight o’clock in the morning…
HUMAN ACTS ACTS OF MAN
1. Take a bath 1. woke up from sleep

2. Attend the mass 2. breathing
3. Played with my daughter 3. food digestion
4. Cook for dinner 4. responding to the “call of nature”
5. Attend virtual talk on spirituality 5. addictive playing mobile games
UNIT 3
Context (Engage)
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1. In today's new normal, what are your hindrances in doing your task as a student?
Lack of self-discipline, laziness, lack of focus, and too many distractions.
2. What are the possible ways on how to overcome these obstacles?
Pray for grace and guidance from the Lord to keep our sanity intact. Create a time
management table by making a list of priorities in daily manner. Ask help from love ones to
remind us to keep on our schedules. Act on our time management plan.

SMART Action Plan
Instructions: Make an action plan on how to overcome your impediments to develop a study habit
guided by the following:
1. Specific. Identify your specific goal and your goal must be clear.
2. Measurable. You break down your goal into measurable checkpoints.
3. Attainable. Your goal must be achievable within the realm of your capability and capacity.
4. Relevant. Your goal is significant for your student life.
5. Timely. You set time to work toward your goal.
UNIT 4
Context (Engage)
Listen to the Song entitled Kapaligiran by Asin and answer the following questions.
1. What is the message/s of the song?
Man has a duty to be a steward of the environment.
2. What do you think is the intention why the song was written?
To make people aware of the consequences of man’s action that in the name of
progress, nature and environment is being sacrificed. However, it is counterproductive because
nature is coming back at us as the typhoons nowadays keep on ravaging people’s life and
property.

Empathy Worksheet
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Instruction:
1. Identify people in your family and/or community who need your explicit manifestation of empathy
(e.g. Street children, beggars, person/s confined in the hospital, etc.)
2. You plan a one-week time frame of your concrete ways to help the needy and should be indicated in
your empathy worksheet.
Day Concrete ways to help the Needy
Monday Pray for the victims of typhoon and COVID-19.
Tuesday Give cash donations to help a friend, relative, friend of friends who are in the
hospital recovering from the sickness.
Wednesday Help my parents in their endeavor
Thursday Teach my brother/sister/cousin about the faith
Friday Study my lessons to be beneficial in helping the needy
Saturday Do some household chores to as a need to maintain cleanliness
Sunday Attend Sunday mass/service and pray for those in need
Module 2
UNIT 1
Context (Engage)
Instruction:
 What is your dream in life?
-To become a successful teacher
 Enumerate steps you are taking and will be taking in reaching your dream.
1. Finish Highschool
2. Take up Bachelor of Education
3. Graduate and study for the LET
4. Apply in a private or public school and gain experiences
5. Learn and be a good model in school and in community
 Write short reason why you believe you can fulfill your dream.
5
MORAL LIFE)
I can fulfill my dream because I know my potentialities and I acknowledge my weaknesses that
needs to be improved. I am also being supported by my parents and I do not want to put their
efforts into waste.

Martha and Mary
(Luke 10:38-42)
1. What virtue did Marta and Mary shown to Jesus?

Hospitality
2. How did they demonstrate this virtue in the story?
Mary demonstrates an aspect of hospitality in her gracious interaction with Jesus as a guest
while Martha generously prepares the food.

Instructions:
1. Narrate 1 personal experience where you had to reflect on your conducts and behaviors for you to
make moral judgements.
I found a wallet in front of the Church, I need the money to buy new shoes but I still surrendered
the money in the parish because the owner might need it for his/her family.
2. Identify 1 offense of theological virtues you’ve experienced. Narrate how you overcame it.
Hatred towards God because He allowed us to have this unending experience of suffering in
this year 2020. I overcome it by constantly praying and through constant reflection. I realized that
suffering help us to realize the value of life. Suffering also make people develop their conscience,
hence, they help those who are in need.
3. In what ways would you be able to develop virtues in achieving Christian maturity?
I can develop virtues by developing a prayerful life like participating in religious activities. I will
also ask help from pastors or priests for my spiritual nourishment and emulate the virtuous life of holy
people.
UNIT 2
Context (Engage)
5
MORAL LIFE)
Instructions:
1. Recall your experience where in you broke something whether it is a toy, glass, gadgets, plates etc…
2. Describe your feeling when you break your thing, what do you feel when you try to fix those things?
I accidentally broke the favorite toy of my younger brother. I feel guilty and sorry for my brother, even
though I fixed the toy, I know that I cannot bring back its quality and beauty. I realized that I should
be more careful in my action and be considerate to the property of others.

The Lost Son
(Luke 15: 11-32)
The story discloses the nature of God as a loving and forgiving Father, especially His loving
attitude to the lost.
Instruction:
1. Read the scripture
2. What is the implication of the story to you as a son/daughter?
I have committed a lot of mistakes to my parents but they always forgave me. In every mistake I
committed, I always promised to myself to learn from it so that the forgiveness given by my parents
will not go to waste. I also ask forgiveness to my brothers and sisters because they always do their
best in their life but sometimes they are being ignored because my parents have always their attention
to me.

1. Conduct reconciliation service among your family members.
Reconciliation Service
Opening song: Prodigal Son, Father I have sinned

Leader: In the name of the Father and of the Son and of the Holy Spirit
All: God of pardon and mercy, you reveal yourself in your readiness to forgive and manifest your glory
by making us holy. Grant that we, who repent, may be cleansed from sin and restored to your life of
grace. Amen.
Reading: Ezekiel 36:25-26/Luke 15:11-32
Group sharing about the reading (2 or 3 family member will share their realization or insight about the
reading)
All: Loving God, we your family, approach your throne of infinite mercy with contrite hearts for the time
when…
…I reject you, or chosen to cheat for our own desires of attaining higher grades above obligation to
you.
5
MORAL LIFE)
…I let our pride rule by not reconciling with our classmates whom we intentionally or unintentionally
hurt.
…I had been neglectful in the responsibilities of praying sincerely in our class prayers
…I had been distrustful or disobedient to our teachers and to those who deserve our obedience and
respect
…I gossiped about others or sought to ruin their reputation to increase our popularity
…I had been dishonest or cheated in our relationship with others
…I had fallen in our thoughts or deeds of impurity
All: O Lord, the house of my soul is narrow, enlarge it that you may enter in. It is ruinous, repair it! It
displeases your sight. I confess it, I know. But who shall cleanse it, to whom shall I cry but you?
Cleanse me from my secret faults, O Lord and spare your servant from strange sins. Amen.
Our Father
(The leader invites everybody to offer a sign of peace to each other)
Concluding Prayer: God of love, you give your sons and daughters the fond hope that, after sin, you
leave room for repentance. Give each of us the joy of using this time of reconciling with you to return to
you with all our hearts as a child returns to his father. We ask this through Jesus Christ, Our Lord.
Amen.
Final Song: Prayer of St. Francis, Make me a Channel of Pour Peace
Module 3
Unit 1
Context (Engage)
The Life Story of Saint Aloysius Gonzaga (Saint Louis)
(page 95 of your textbook)
I. What Christian virtues can you draw from the life of Saint Aloysius:
A. Five (5) virtues that I must practice or possess as a CICM student.
1. Spirited
2. Benevolent
3. Modest
4. Wise
5. Just
B. Five (5) virtues that I must practice or possess as a Filipino.
1. Patient
5
MORAL LIFE)
2. Open-minded
3. Brave
4. Compassionate
5. Prudent
C. Write at least five (5) ways on how to attain these virtues.
1. studying
2. being involved
3. being informed
4. reading the scriptures
5. attending Church activities

The Parable of the Good Samaritan
Luke 10:25-37
I. After reading the passage, try to reflect on the following questions and provide a short answer.
1. What small act of kindness was I once shown that I will never forget?
2. What do I need to change about myself when dealing with people who I dislike?
3. Is it more important to love or be loved?
4. What’s the one thing I’d like others to remember about me at the end of my life?
5. What does unconditional love look like for you?
1. Being there for a friend during his most troubled moment

2. Me not telling the person I dislike why I dislike him / her in the first place
3. To love
4. My smile
5. A baby in the arms of the mother

My Outreach to my Family
Instructions:
5
MORAL LIFE)
1. Dedicate a time to help your siblings or your parents in their work (ex. Gardening, cooking,
tutoring your younger sibling, etc.)
2. After helping, you to create or draw a symbol that captures your insights while helping your
siblings or your parents:
3. Provide a short caption of the symbol you have made
Caption:
Group hug. it shows the love that I have given and the love that I have received from my
family
Unit 2

Context (Engage)
My Principles in life
I. Enumerate ten philosophies / principles of your life, it may be adopted from another person’s
philosophies / principles which you consider as applicable to you or it may be your own creation shaped
by years of experience:
1. An unexamined life is not worth living – Socrates

2. Life is really simple, but we insist on making it complicated. – Confucius
3. Real knowledge is to know the extent of one's ignorance. – Confucius
4. The goal is not to be better than the other man, but your previous self. – Dalai Lama
5. Choose to be optimistic, it feels better. - Dalai Lama
6. My religion is very simple. My religion is kindness. - Dalai Lama
7. Forgive self and others
8. Speak up
9. Make friends
10. Respect the Bro code - Barney Stinson
5
MORAL LIFE)

My Personal Commandments
Instructions:
1. Come up with ten #hashtags that will serve as a reminder of your responsibilities to God, to yourself,
and to all the creation of God.
1. #MakimISA (oh diba double meaning)

2. #Padayon
3. #Puhon
4. #SundayFUNday
5. #NoKabetNoProblem
6. #BayadMunaBagoBaba
7. #NoShoppingJanuary
8. #GoodBoyLines
9. #love
10. #IkawLangSapatNa
Unit 3
Context (Engage)
My Happiest Moments in life
I. Draw or place a picture that depicts the happiest moment of your life and provide a short
caption that describes the image
5
MORAL LIFE)
Caption:
The happiest moment of my life is when I was young and didn’t have to worry about paying bills.
Minsan gusto ko nalang bumalik sa pagka bata, tamang crayon crayon lang
5
MORAL LIFE)

A Source of Happiness
Instructions:
1. Enumerate your top 5 songs that makes you happy every time you listen to it.
1. 10, 000 reasons - Steven Samuel Devassy cover

2. How Great is Our God - Josie Buchanan
3. Beautiful Scars - Maximillian
4. Broken – Lovelytheband
5. Spirits – The Strumbellas
2. Ask any member of your family or friends to choose and listen to your top 5 songs.
3. Answer the following:
Based on the outcomes, what are your realizations of the outcome of such actions?
What was the general response of your family or friends after listening to your chosen songs?
They were thankful
What are your realizations after doing the activity?

We have many ways to make someone happy
Unit 4
Context (Engage)
My Priorities in Life
I. Name your top seven priority concerns as a student and as a part of the community.
5
MORAL LIFE)
1.
To
fost
er
my
rela
tion
2. Toship
be
with
happyGod
3. To learn
4. To help my parents
5. To contribute positively to my
community
6. To finish my requirements
7. To make friends

Living A Dignified Life
Instructions:
1. Think of possible ways to contribute in expressing your commitment to realize the seven
Catholic Social Teachings during the pandemic.
Catholic Social Teaching Contribution
1. Life and dignity of the Being inclusive and non – discriminatory

Human Person.
2. Call to family, Community Willingness to participate in outreach programs
and participation.
3. Rights and responsibilities. Sharing factual post about human rights
4. Option for the Poor and Willingness to spearhead or to participate in donation drives
vulnerable.
5
MORAL LIFE)
5. Dignity of work and rights Sharing factual post about rights of workers, job
of workers. opportunities, and labor laws
6. Solidarity Being a support system to friends, and family
7. Care for God’s Creation Going away from throwaway culture
Appendix B: SUNDAY GOSPEL READINGS
January 17, 2021

Gospel, John 1:35-42
35
The next day as John stood there again with two of his disciples, Jesus went past,
36
and John looked towards him and said, 'Look, there is the lamb of God.'
37
And the two disciples heard what he said and followed Jesus.
38
Jesus turned round, saw them following and said, 'What do you want?' They answered, 'Rabbi' --
which means Teacher -- 'where do you live?'
39
He replied, 'Come and see'; so they went and saw where he lived, and stayed with him that day. It
was about the tenth hour.
40
One of these two who became followers of Jesus after hearing what John had said was Andrew, the
brother of Simon Peter.
41
The first thing Andrew did was to find his brother and say to him, 'We have found the Messiah' --
which means the Christ-
42
and he took Simon to Jesus. Jesus looked at him and said, 'You are Simon son of John; you are to
be called Cephas' -- which means Rock.
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MORAL LIFE)
https://www.catholic.org/bible/daily_reading/?select_date=2021-01-17
January 24, 2021

Gospel, Mark 1:14-20
14
After John had been arrested, Jesus went into Galilee. There he proclaimed the gospel
from God saying,
15
'The time is fulfilled, and the kingdom of God is close at hand. Repent, and believe the gospel.'
16
As he was walking along by the Lake of Galilee he saw Simon and Simon's brother Andrew casting a
net in the lake -- for they were fishermen.
17
And Jesus said to them, 'Come after me and I will make you into fishers of people.'
18
And at once they left their nets and followed him.
19
Going on a little further, he saw James son of Zebedee and his brother John; they too were in their
boat, mending the nets.
20
At once he called them and, leaving their father Zebedee in the boat with the men he employed, they
went after him.
January 31, 2021

21
They went as far as Capernaum, and at once on the Sabbath he went into the synagogue and began
to teach.
22
And his teaching made a deep impression on them because, unlike the scribes, he taught them with
authority.
23
And at once in their synagogue there was a man with an unclean spirit, and he shouted,
24
'What do you want with us, Jesus of Nazareth? Have you come to destroy us? I know who you are:
the Holy One of God.'
25
But Jesus rebuked it saying, 'Be quiet! Come out of him!'
26
And the unclean spirit threw the man into convulsions and with a loud cry went out of him.
27
The people were so astonished that they started asking one another what it all meant, saying, 'Here
is a teaching that is new, and with authority behind it: he gives orders even to unclean spirits and they
obey him.'
28
And his reputation at once spread everywhere, through all the surrounding Galilean countryside.
February 7, 2021
29
And at once on leaving the synagogue, he went with James and John straight to the house of Simon
and Andrew.
30
Now Simon's mother-in-law was in bed and feverish, and at once they told him about her.
31
He went in to her, took her by the hand and helped her up. And the fever left her and she began to
serve them.
32
That evening, after sunset, they brought to him all who were sick and those who were possessed by
devils.
33
The whole town came crowding round the door,
34
and he cured many who were sick with diseases of one kind or another; he also drove out many
devils, but he would not allow them to speak, because they knew who he was.
5
MORAL LIFE)
35
In the morning, long before dawn, he got up and left the house and went off to a lonely place and
prayed there.
36
Simon and his companions set out in search of him,
37
and when they found him they said, 'Everybody is looking for you.'
38
He answered, 'Let us go elsewhere, to the neighbouring country towns, so that I can proclaim the
message there too, because that is why I came.'
39
And he went all through Galilee, preaching in their synagogues and driving out devils.
February 14, 2021

40
A man suffering from a virulent skin-disease came to him and pleaded on his knees saying, 'If you
are willing, you can cleanse me.'
41
Feeling sorry for him, Jesus stretched out his hand, touched him and said to him, 'I am willing. Be
cleansed.'
42
And at once the skin-disease left him and he was cleansed.
43
And at once Jesus sternly sent him away and said to him,
44
'Mind you tell no one anything, but go and show yourself to the priest, and make the offering for your
cleansing prescribed by Moses as evidence to them.'
45
The man went away, but then started freely proclaiming and telling the story everywhere, so
that Jesus could no longer go openly into any town, but stayed outside in deserted places. Even so,
people from all around kept coming to him.
February 21, 2021
12
And at once the Spirit drove him into the desert
13
and he remained there for forty days, and was put to the test by Satan. He was with the wild animals,
and the angels looked after him.
14
After John had been arrested, Jesus went into Galilee. There he proclaimed the gospel
from God saying,
15
'The time is fulfilled, and the kingdom of God is close at hand. Repent, and believe the gospel.'
February 28, 2021

Gospel, Mark 9:2-10
2
Six days later, Jesus took with him Peter and James and John and led them up a high mountain on
their own by themselves. There in their presence he was transfigured:
3
his clothes became brilliantly white, whiter than any earthly bleacher could make them.
4
Elijah appeared to them with Moses; and they were talking to Jesus.
5
Then Peter spoke to Jesus, 'Rabbi,' he said, 'it is wonderful for us to be here; so let us make three
shelters, one for you, one for Moses and one for Elijah.'
6
He did not know what to say; they were so frightened.
7
And a cloud came, covering them in shadow; and from the cloud there came a voice, 'This is my Son,
the Beloved. Listen to him.'
8
Then suddenly, when they looked round, they saw no one with them any more but only Jesus.
9
As they were coming down from the mountain he warned them to tell no one what they had seen, until
after the Son of man had risen from the dead.
5
MORAL LIFE)
10
They observed the warning faithfully, though among themselves they discussed what 'rising from the
dead' could mean.
March 7, 2021
13
When the time of the Jewish Passover was near Jesus went up to Jerusalem,
14
and in the Temple he found people selling cattle and sheep and doves, and the money changers
sitting there.
15
Making a whip out of cord, he drove them all out of the Temple, sheep and cattle as well, scattered
the money changers' coins, knocked their tables over
16
and said to the dove sellers, 'Take all this out of here and stop using my Father's house as a market.'
17
Then his disciples remembered the words of scripture: I am eaten up with zeal for your house.
18
The Jews intervened and said, 'What sign can you show us that you should act like this?'
19
Jesus answered, 'Destroy this Temple, and in three days I will raise it up.'
20
The Jews replied, 'It has taken forty-six years to build this Temple: are you going to raise it up again
in three days?'
21
But he was speaking of the Temple that was his body,
22
and when Jesus rose from the dead, his disciples remembered that he had said this, and they
believed the scripture and what he had said.
23
During his stay in Jerusalem for the feast of the Passover many believed in his name when they saw
the signs that he did,
24
but Jesus knew all people and did not trust himself to them;
25
he never needed evidence about anyone; he could tell what someone had within.
March 14, 2021

14
as Moses lifted up the snake in the desert, so must the Son of man be lifted up
15
so that everyone who believes may have eternal life in him.
16
For this is how God loved the world: he gave his only Son, so that everyone who believes in him may
not perish but may have eternal life.
17
For God sent his Son into the world not to judge the world, but so that through him the world might be
saved.
18
No one who believes in him will be judged; but whoever does not believe is judged already, because
that person does not believe in the Name of God's only Son.
19
And the judgement is this: though the light has come into the world people have preferred darkness
to the light because their deeds were evil.
20
And indeed, everybody who does wrong hates the light and avoids it, to prevent his actions from
being shown up;
21
but whoever does the truth comes out into the light, so that what he is doing may plainly appear as
done in God.'
March 21, 2021
5
MORAL LIFE)
20
Among those who went up to worship at the festival were some Greeks.
21
These approached Philip, who came from Bethsaida in Galilee, and put this request to him, 'Sir, we
should like to see Jesus.'
22
Philip went to tell Andrew, and Andrew and Philip together went to tell Jesus.
23
Jesus replied to them: Now the hour has come for the Son of man to be glorified.
24
In all truth I tell you, unless a wheat grain falls into the earth and dies, it remains only a single grain;
but if it dies it yields a rich harvest.
25
Anyone who loves his life loses it; anyone who hates his life in this world will keep it for eternal life.
26
Whoever serves me, must follow me, and my servant will be with me wherever I am. If anyone serves
me, my Father will honour him.
27
Now my soul is troubled. What shall I say: Father, save me from this hour? But it is for this
very reason that I have come to this hour.
28
Father, glorify your name! A voice came from heaven, 'I have glorified it, and I will again glorify it.'
29
The crowd standing by, who heard this, said it was a clap of thunder; others said, 'It was
an angel speaking to him.'
30
Jesus answered, 'It was not for my sake that this voice came, but for yours.
31
'Now sentence is being passed on this world; now the prince of this world is to be driven out.
32
And when I am lifted up from the earth, I shall draw all people to myself.'
33
By these words he indicated the kind of death he would die.
March 28, 2021

Gospel, Mark 14:1-15:47
1
It was two days before the Passover and the feast of Unleavened Bread, and the chief priests and
the scribes were looking for a way to arrest Jesus by some trick and have him put to death.
2
For they said, 'It must not be during the festivities, or there will be a disturbance among the people.'
3
He was at Bethany in the house of Simon, a man who had suffered from a virulent skin-disease; he
was at table when a woman came in with an alabaster jar of very costly ointment, pure nard. She broke
the jar and poured the ointment on his head.
4
Some who were there said to one another indignantly, 'Why this waste of ointment?
5
Ointment like this could have been sold for over three hundred denarii and the money given to the
poor'; and they were angry with her.
6
But Jesus said, 'Leave her alone. Why are you upsetting her? What she has done for me is
a good work.
7
You have the poor with you always, and you can be kind to them whenever you wish, but you will not
always have me.
8
She has done what she could: she has anointed my body beforehand for its burial.
9
In truth I tell you, wherever throughout all the world the gospel is proclaimed, what she has
done will be told as well, in remembrance of her.'
10
Judas Iscariot, one of the Twelve, approached the chief priests with an offer to hand Jesus over to
them.
11
They were delighted to hear it, and promised to give him money; and he began to look for a way of
betraying him when the opportunity should occur.
12
On the first day of Unleavened Bread, when the Passover lamb was sacrificed, his disciples said to
him, 'Where do you want us to go and make the preparations for you to eat the Passover?'
13
So he sent two of his disciples, saying to them, 'Go into the city and you will meet a man carrying a
pitcher of water. Follow him,
5
MORAL LIFE)
14
and say to the owner of the house which he enters, "The Master says: Where is the room for me to
eat the Passover with my disciples?"
15
He will show you a large upper room furnished with couches, all prepared. Make the preparations for
us there.'
April 4, 2021
Gospel, John 20:1-9
1
It was very early on the first day of the week and still dark, when Mary of Magdala came to the tomb.
She saw that the stone had been moved away from the tomb
2
and came running to Simon Peter and the other disciple, the one whom Jesus loved. 'They have
taken the Lord out of the tomb,' she said, 'and we don't know where they have put him.'
3
So Peter set out with the other disciple to go to the tomb.
4
They ran together, but the other disciple, running faster than Peter, reached the tomb first;
5
he bent down and saw the linen cloths lying on the ground, but did not go in.
6
Simon Peter, following him, also came up, went into the tomb, saw the linen cloths lying on the ground
7
and also the cloth that had been over his head; this was not with the linen cloths but rolled up in a
place by itself.
8
Then the other disciple who had reached the tomb first also went in; he saw and he believed.
9
Till this moment they had still not understood the scripture, that he must rise from the dead.
April 11, 2021

19
In the evening of that same day, the first day of the week, the doors were closed in the room where
the disciples were, for fear of the Jews. Jesus came and stood among them. He said to them, 'Peace
be with you,'
20
and, after saying this, he showed them his hands and his side. The disciples were filled with joy at
seeing the Lord,
21
and he said to them again, 'Peace be with you. 'As the Father sent me, so am I sending you.'
22
After saying this he breathed on them and said: Receive the Holy Spirit.
23
If you forgive anyone's sins, they are forgiven; if you retain anyone's sins, they are retained.
24
Thomas, called the Twin, who was one of the Twelve, was not with them when Jesus came.
25
So the other disciples said to him, 'We have seen the Lord,' but he answered, 'Unless I can see the
holes that the nails made in his hands and can put my finger into the holes they made, and unless I can
put my hand into his side, I refuse to believe.'
26
Eight days later the disciples were in the house again and Thomas was with them. The doors were
closed, but Jesus came in and stood among them. 'Peace be with you,' he said.
27
Then he spoke to Thomas, 'Put your finger here; look, here are my hands. Give me your hand; put it
into my side. Do not be unbelieving any more but believe.'
28
Thomas replied, 'My Lord and my God!'
5
MORAL LIFE)
29
Jesus said to him: You believe because you can see me. Blessed are those who have not seen and
yet believe.
30
There were many other signs that Jesus worked in the sight of the disciples, but they are not
recorded in this book.
31
These are recorded so that you may believe that Jesus is the Christ, the Son of God, and that
believing this you may have life through his name.
April 18, 2021

Gospel, Luke 24:35-48
35
Then they told their story of what had happened on the road and how they had recognised him at the
breaking of bread.
36
They were still talking about all this when he himself stood among them and said to them, 'Peace be
with you!'
37
In a state of alarm and fright, they thought they were seeing a ghost.
38
But he said, 'Why are you so agitated, and why are these doubts stirring in your hearts?
39
See by my hands and my feet that it is I myself. Touch me and see for yourselves; a ghost has no
flesh and bones as you can see I have.'
40
And as he said this he showed them his hands and his feet.
41
Their joy was so great that they still could not believe it, as they were dumbfounded; so he said to
them, 'Have you anything here to eat?'
42
And they offered him a piece of grilled fish,
43
which he took and ate before their eyes.
44
Then he told them, 'This is what I meant when I said, while I was still with you, that everything written
about me in the Law of Moses, in the Prophets and in the Psalms, was destined to be fulfilled.'
45
He then opened their minds to understand the scriptures,
46
and he said to them, 'So it is written that the Christ would suffer and on the third day rise from the
dead,
47
and that, in his name, repentance for the forgiveness of sins would be preached to all nations,
beginning from Jerusalem.
48
You are witnesses to this.
April 25, 2021

11
I am the good shepherd: the good shepherd lays down his life for his sheep.
12
The hired man, since he is not the shepherd and the sheep do not belong to him, abandons the
sheep as soon as he sees a wolf coming, and runs away, and then the wolf attacks and scatters the
sheep;
13
he runs away because he is only a hired man and has no concern for the sheep.
14
I am the good shepherd; I know my own and my own know me,
15
just as the Father knows me and I know the Father; and I lay down my life for my sheep.
16
And there are other sheep I have that are not of this fold, and I must lead these too. They
too will listen to my voice, and there will be only one flock, one shepherd.
17
The Father loves me, because I lay down my life in order to take it up again.
5
MORAL LIFE)
18
No one takes it from me; I lay it down of my own free will, and as I have power to lay it down, so I
have power to take it up again; and this is the command I have received from my Father.
May 2, 2021
Gospel, John 15:1-8
1
I am the true vine, and my Father is the vinedresser.
2
Every branch in me that bears no fruit he cuts away, and every branch that does bear fruit he prunes
to make it bear even more.
3
You are clean already, by means of the word that I have spoken to you.
4
Remain in me, as I in you. As a branch cannot bear fruit all by itself, unless it remains part of the vine,
neither can you unless you remain in me.
5
I am the vine; you are the branches. Whoever remains in me, with me in him, bears fruit in plenty; for
cut off from me you can do nothing.
6
Anyone who does not remain in me is thrown away like a branch -- and withers; these branches are
collected and thrown on the fire and are burnt.
7
If you remain in me and my words remain in you, you may ask for whatever you please and
you will get it.
8
It is to the glory of my Father that you should bear much fruit and be my disciples.
May 9, 2021
9
I have loved you just as the Father has loved me. Remain in my love.
10
If you keep my commandments you will remain in my love, just as I have kept my Father's
commandments and remain in his love.
11
I have told you this so that my own joy may be in you and your joy be complete.
12
This is my commandment: love one another, as I have loved you.
13
No one can have greater love than to lay down his life for his friends.
14
You are my friends, if you do what I command you.
15
I shall no longer call you servants, because a servant does not know the master's business; I call you
friends, because I have made known to you everything I have learnt from my Father.
16
You did not choose me, no, I chose you; and I commissioned you to go out and to bear fruit, fruit
that will last; so that the Father will give you anything you ask him in my name.
17
My command to you is to love one another.
May 16, 2021

11
I am no longer in the world, but they are in the world, and I am coming to you. Holy Father, keep
those you have given me true to your name, so that they may be one like us.
12
While I was with them, I kept those you had given me true to your name. I have watched over them
and not one is lost except one who was destined to be lost, and this was to fulfil the scriptures.
13
But now I am coming to you and I say these things in the world to share my joy with them to the full.
14
I passed your word on to them, and the world hated them, because they belong to the world no more
than I belong to the world.
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MORAL LIFE)
15
I am not asking you to remove them from the world, but to protect them from the Evil One.
16
They do not belong to the world any more than I belong to the world.
17
Consecrate them in the truth; your word is truth.
18
As you sent me into the world, I have sent them into the world,
19
and for their sake I consecrate myself so that they too may be consecrated in truth.
May 23, 2021

19
In the evening of that same day, the first day of the week, the doors were closed in the room where
the disciples were, for fear of the Jews. Jesus came and stood among them. He said to them, 'Peace
be with you,'
20
and, after saying this, he showed them his hands and his side. The disciples were filled with joy at
seeing the Lord,
21
and he said to them again, 'Peace be with you. 'As the Father sent me, so am I sending you.'
22
After saying this he breathed on them and said: Receive the Holy Spirit.
23
If you forgive anyone's sins, they are forgiven; if you retain anyone's sins, they are retained.
May 30, 2021

Gospel, Matthew 28:16-20
16
Meanwhile the eleven disciples set out for Galilee, to the mountain where Jesus had arranged to
meet them.
17
When they saw him they fell down before him, though some hesitated.
18
Jesus came up and spoke to them. He said, 'All authority in heaven and on earth has been given to
me.
19
Go, therefore, make disciples of all nations; baptise them in the name of the Father and of the Son
and of the Holy Spirit,
20
and teach them to observe all the commands I gave you. And look, I am with you always; yes, to the
end of time.'
Appendix C: Assessment 1st grading

QUIZ 1 (30 points): Coverage - Module 1: Unit 1 to 3
I. ESSAY QUESTIONS. (30 points)
1. Based on the discussion of the Impediments to human acts, provide a clear and concrete example
on how to overcome them.
- example each, per impediment
-6 points each.
Criteria:
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MORAL LIFE)
Transfer of learning to concrete situations - 3 points

Depth of insight and objectivity - 3 points
1. Ignorance
2. Concupiscence
3. Fear
4. Violence
5. Bad Habits
QUIZ 2 (30 points): Coverage - Module 1: Unit 4
I. Reflection. (20 points)
1. For a minimum of 200 words, provide a reflection on how these statements can be applied in your
daily life?
Criteria:
Depth of insight and reflection - 5 points
Organization of thoughts - 5 points
a. Alone among all animate beings, man can boast of having been counted worthy to receive a law
from God: as an animal endowed with reason, capable of understanding and discernment, he is to
govern his conduct by using his freedom and reason, in obedience to the One who has entrusted
everything to him (CCC 1951). (15points)
b. "Deep within his conscience man discovers a law which he has not laid upon himself but which he
must obey. Its voice, ever calling him to love and to do what is good and to avoid evil, sounds in his
heart at the right moment. For man has in his heart a law inscribed by God. His conscience is man's
most secret core and his sanctuary. There he is alone with God whose voice echoes in his depths”
(CCC1776). (15 points)
QUIZ 3 (30 points): Coverage - Module 2: Unit 1 and 2
I. ESSAY QUESTIONS (30 points)
A. Provide practical example on the following concepts, your answer will be based on what you
observed in the current events. (12 points)
Criteria:
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MORAL LIFE)
Depth of insight and Objectivity - 1 points
1.Venial Sin (3 pts)
2.Mortal Sin (3 pts)
3.Sin of Commission (3 pts)
4.Sin of Omission (3 pts)
B. Identify 3 virtues that you have. How were these virtues threatened by capital sins? Narrate how
you could overcome the threat. (18 points)
Criteria:
Content - 16 points
Objective explanation of the concepts cited – 4pts.
Depth of reflection and valuing – 5 pts.
Application and transfer of learning to concrete situations – 7pts.
Organization of thought - 2 points
TOTAL -18 points
1.
2.
3.
Appendix D: Assessment 2nd Grading

QUIZ 1:
Coverage (20 points)- Module 3: Unit 1

a. There are specific traits Christians must exhibit that are in accordance with the Christian moral
virtues and values. Explain the significance of these traits in the situation (pandemic) we are
experiencing. Provide examples to further strengthen your claim.
Depth of reflection and valuing – 8 points

Coherence to one’s experience – 8 points
Organization of thought - 4 points
TOTAL - 20 points
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MORAL LIFE)
QUIZ 2:
Coverage (30 points) - Module 3: Unit 2
1. Based on the discussion of the Ten Commandments, provide a clear and concrete example of how
the ten commandments are violated.
-1 example each, per commandment.
-3 points each.
-indicate the commandment before providing an example
Criteria:
Depth of insight and Objectivity - 1 points
1. “I am the Lord thy God, thou shalt not have any strange gods before Me.”
2. “Thou shalt not take the name of the Lord thy God in vain.”
3. “Remember to keep holy the Sabbath day.”
4. “Honor thy father and mother.”
5. “Thou shalt not kill.”
6. “Thou shalt not commit adultery.”
7. “Thou shalt not steal.”
8. “Thou shalt not bear false witness against thy neighbor.”
9.“Thou shalt not covet thy neighbor’s wife.”
10. “Thou shalt not covet thy neighbor’s goods.”
SEAT WORK:
Coverage - Module 3: Unit 4
Reflection (20points):
5
MORAL LIFE)
A. Topic: ENCYCLICAL LETTER LAUDATO SI’ OF THE HOLY FATHER FRANCIS ON CARE FOR
OUR COMMON HOME
B. Instructions
A. Write a reflection regarding the reality that confronts our common home.
B. The reflection will be divided into 3 parts / paragraphs
1st paragraph
- What struck you most after reading the Encyclical Laudato Si?
2nd paragraph
- 1st hand experience (observable facts) or factual articles that you have read or
seen in the internet or your social media account that go against the precepts of the
encyclical and its effect on our common home?
3rd paragraph
- As a student, how can you respond to the challenge posted by the encyclical?
C. 1 whole sheet of paper or long bond paper: Arial 11, single space, and 1’ all sides margin
3-4 sentences per paragraph
...direct to the point
...simple
...consistent in presenting the idea
D. Criteria
 Content - 18 points
o Objective explanation of the concepts cited – 4pts.
o Depth of reflection and valuing – 5 pts.
o Application and transfer of learning to concrete situations – 9pts.
 Organization of thought - 2 points
TOTAL -20 points
QUIZ 3:
Coverage (20 points) – Module 3: Unit 3 and 4
I. Essay (20points):
A. Scope: The Eight Beatitudes and Social Teachings of the Catholic Church
B. Instructions
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MORAL LIFE)
A. Write an essay regarding the Social Teachings of the Catholic Church specifically the topic
on solidarity and relate it to the Beatitudes
B. The essay will be divided into 3 parts / paragraphs
1st paragraph
- What is solidarity according to the Social Teachings of the Catholic Church
and how is it manifested?
2nd paragraph
- What beatitude/s is closely related to the topic on solidarity, and provide a
brief discussion why is it related.
3rd paragraph
- As a student, how can you show solidarity and promote justice using social
networking sites?
C. 1 whole sheet of paper or long bond paper (8.5’ x 13’): Arial 11, single space, and 1’ all sides
margin
3-4 sentences per paragraph
...direct to the point
...simple
...consistent in presenting the idea
D. Criteria
 Content - 18 points
o Objective explanation of the concepts cited – 4pts.
o Depth of reflection and valuing – 5 pts.
o Application and transfer of learning to concrete situations – 9pts.
 Organization of thought - 2 points
TOTAL -20 points
Appendix E: Assessment Checklist
RVE 12B (REGION AND VALUES EDUCATION 12B)

ASSESSMENT CHECKLIST
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MORAL LIFE)
Module 1 Status
Unit 1: Context (Engage) Done
Unit 1: Missionary Response and Valuing (Evaluate)
Unit 2: Context (Engage)
Module 2 Status
Unit 1: Inspired Word (Explore)
Module 3 Status
5
MORAL LIFE)
Summative Assessment (1st grading) Status
Quiz 1 (30 points)
Quiz 2 (30 points)
Quiz 3 (30 points)
Summative Assessment (2nd grading) Status
Quiz 1 (20 points)
Quiz 2 (30 points)
Quiz 3 (20points)
Seatwork (20 points)
Performance Task (1st grading)
Performance task 1: My Spiritual Journal (part 1)
Performance task 2: Family Bible Sharing Program (Making)
Performance task 3: Family Bible Sharing Program Execution supported with

documentation
Performance Task (2nd grading)
Performance task 4: My Spiritual Journal (part 2)
Performance task 3: Position Paper
Performance task 6 / Culminating Performance task: Project Proposal
Appendix F: Overview of the Encyclical Laudato Si’
5
MORAL LIFE)
The Encyclical takes its name from the invocation of St. Francis, “Praise be to you, my Lord”, in his
Canticle of the Creatures. It reminds us that the earth, our common home “is like a sister with whom we
share our life and a beautiful mother who opens her arms to embrace us”. We have forgotten that “we
ourselves are dust of the earth; our very bodies are made up of her elements, we breathe her air and
we receive life and refreshment from her waters.”
Now, this earth, mistreated and abused, is lamenting, and its groans join those of all the forsaken of the
world. Pope Francis invites us to listen to them, urging each and every one – individuals, families, local
communities, nations and the international community – to an “ecological conversion”, according to the
expression of St. John Paul II. We are invited to “change direction” by taking on the beauty and
responsibility of the task of “caring for our common home”. At the same time, Pope Francis recognises
that “there is a growing sensitivity to the environment and the need to protect nature, along with a
growing concern, both genuine and distressing, for what is happening to our planet”. A ray of hope
flows through the entire Encyclical, which gives a clear message of hope. “Humanity still has the ability
to work together in building our common home”. “Men and women are still capable of intervening
positively”. “All is not lost. Human beings, while capable of the worst, are also capable of rising above
themselves, choosing again what is good, and making a new start”.
Pope Francis certainly addresses the Catholic faithful, quoting St. John Paul II: “Christians in their turn
“realise that their responsibility within creation, and their duty towards nature and the Creator, are an
essential part of their faith”“. Pope Francis proposes specially “to enter into dialogue with all people
about our common home”. The dialogue runs throughout the text and in chapter 5 it becomes the
instrument for addressing and solving problems. From the beginning, Pope Francis recalls that “other
Churches and Christian communities – and other religions as well – have also expressed deep concern
and offered valuable reflections” on the theme of ecology. Indeed, such contributions expressly come
in, starting with that of “the beloved Ecumenical Patriarch Bartholomew”, extensively cited in numbers
8-9. On several occasions, then, the Pope thanks the protagonists of this effort – individuals as well as
associations and institutions. He acknowledges that “the reflections of numerous scientists,
philosophers, theologians and civic groups, all […] have enriched the Church’s thinking on these
questions”. He invites everyone to recognize “the rich contribution which the religions can make
towards an integral ecology and the full development of humanity”.
The itinerary of the Encyclical is mapped out in n. 15 and divided into six chapters. It starts by
presenting the current situation based on the best scientific findings available today, next, there is a
review of the Bible and Judeo-Christian tradition. The root of the problems in technocracy and in an
excessive self-centredness of the human being are analysed. The Encyclical proposes an “integral
ecology, which clearly respects its human and social dimensions”, inextricably linked to the
environmental question. In this perspective, Pope Francis proposes to initiate an honest dialogue at
every level of social, economic and political life, that builds transparent decision-making processes, and
recalls that no project can be effective if it is not animated by a formed and responsible conscience.
Ideas are put forth to aid growth in this direction at the educational, spiritual, ecclesial, political and
theological levels. The text ends with two prayers; one offered for sharing with everyone who believes
in “God who is the all-powerful Creator”, and the other to those who profess faith in Jesus Christ,
punctuated by the refrain “Praise be to you!” which opens and closes the Encyclical.
Several main themes run through the text that are addressed from a variety of different perspectives,
traversing and unifying the text: the intimate relationship between the poor and the fragility of the
5
MORAL LIFE)
planet, the conviction that everything in the world is connected, the critique of new paradigms and
forms of power derived from technology, the call to seek other ways of understanding the economy and
progress, the value proper to each creature, the human meaning of ecology, the need for forthright and
honest debate, the serious responsibility of international and local policies, the throwaway culture and
the proposal of a new lifestyle.
Chapter 1 – WHAT IS HAPPENING TO OUR COMMON HOME

The chapter presents the most recent scientific findings on the environment as a way to listen to the cry
of creation, “to become painfully aware, to dare to turn what is happening to the world into our own
personal suffering and thus to discover what each of us can do about it”. It thus deals with “several
aspects of the present ecological crisis”.
Pollution and climate change: “Climate change is a global problem with serious implications,
environmental, social, economic, political and for the distribution of goods; it represents one of the
principal challenges facing humanity in our day”. If “the climate is a common good, belonging to all and
meant for all”, the greatest impact of this change falls on the poorest, but “many of those who possess
more resources and economic or political power seem mostly to be concerned with masking the
problems or concealing their symptoms”. “Our lack of response to these tragedies involving our
brothers and sisters points to the loss of that sense of responsibility for our fellow men and women
upon which all civil society is founded”.
The issue of water: The Pope clearly states that “access to safe drinkable water is a basic and
universal human right, since it is essential to human survival and, as such, is a condition for the
exercise of other human rights”. To deprive the poor of access to water means to deny “the right to a
life consistent with their inalienable dignity”.
Loss of biodiversity: “Each year sees the disappearance of thousands of plant and animal species
which we will never know, which our children will never see, because they have been lost forever”.
They are not just any exploitable “resource”, but have a value in and of themselves. In this perspective
“we must be grateful for the praiseworthy efforts being made by scientists and engineers dedicated to
finding solutions to man-made problems”, but when human intervention is at the service of finance and
consumerism, “it is actually making our earth less rich and beautiful, ever more limited and grey”.
Decline in the quality of human life and the breakdown of society: in the framework of an ethics of
international relationships, the Encyclical indicates how a “true “ecological debt” exists in the world, with
the North in debt to the South. In the face of climate change, there are “differentiated responsibilities”,
and those of the developed countries are greater.
Aware of the profound differences over these issues, Pope Francis shows himself to be deeply affected
by the “weak responses” in the face of the drama of many peoples and populations. Even though there
is no lack of positive examples, there is “a complacency and a cheerful recklessness”. An adequate
culture is lacking as well as a willingness to change life style, production and consumption, while there
are efforts being made “to establish a legal framework which can set clear boundaries and ensure the
protection of ecosystems”.
5
MORAL LIFE)
Chapter Two – THE GOSPEL OF CREATION

To face the problems illustrated in the previous chapter, Pope Francis selects Biblical accounts, offering
a comprehensive view that comes from the Judeo-Christian tradition. With this he articulates the
“tremendous responsibility” of humankind for creation, the intimate connection among all creatures and
the fact that “the natural environment is a collective good, the patrimony of all humanity and the
responsibility of everyone”.
In the Bible, “the God who liberates and saves is the same God who created the universe, and these
two divine ways of acting are intimately and inseparably connected”. The story of creation is central for
reflecting on the relationship between human beings and other creatures and how sin breaks the
equilibrium of all creation in its entirety: “These accounts suggest that human life is grounded in three
fundamental and closely intertwined relationships: with God, with our neighbour and with the earth
itself. According to the Bible, these three vital relationships have been broken, both outwardly and
within us. This rupture is sin”.
For this, even if “we Christians have at times incorrectly interpreted the Scriptures, nowadays we must
forcefully reject the notion that our being created in God’s image and given dominion over the earth
justifies absolute domination over other creatures”. Human beings have the responsibility to ““till and
keep” the garden of the world”, knowing that “the ultimate purpose of other creatures is not to be found
in us. Rather, all creatures are moving forward, with us and through us, towards a common point of
arrival, which is God”.
That the human being is not the master of the universe “does not mean to put all living beings on the
same level and to deprive human beings of their unique worth and the tremendous responsibility it
entails. Nor does it imply a divinisation of the earth which would prevent us from working on it and
protecting it in its fragility”. In this perspective, “every act of cruelty towards any creature is “contrary to
human dignity”. However, “a sense of deep communion with the rest of nature cannot be real if our
hearts lack tenderness, compassion and concern for our fellow human beings”. What is needed is the
awareness of a universal communion: “called into being by the one Father. All of us are linked by
unseen bonds and together form a kind of universal family, a sublime communion which fills us with a
sacred, affectionate and humble respect”.
The chapter concludes with the heart of Christian revelation: “The earthly Jesus” with “his tangible and
loving relationship with the world” is “risen and glorious, and is present throughout creation by his
universal Lordship”.
Chapter three – THE HUMAN ROOTS OF THE ECOLOGICAL CRISIS

This chapter gives an analysis of the current situation, “so as to consider not only its symptoms but also
its deepest causes”, in a dialogue with philosophy and the human sciences.
Reflections on technology are an initial focus of the chapter: the great contribution to the improvement
of living conditions is acknowledged with gratitude. However it gives “those with the knowledge, and
especially the economic resources to use them, an impressive dominance over the whole of humanity
5
MORAL LIFE)
and the entire world”. It is precisely the mentality of technocratic domination that leads to the
destruction of nature and the exploitation of people and the most vulnerable populations. “The
technocratic paradigm also tends to dominate economics and political life”, keeping us from recognising
that “by itself the market cannot guarantee integral human development and social inclusion”.
“Modernity has been marked by an excessive anthropocentrism”: human beings no long recognise their
right place with respect to the world and take on a self-centred position, focused exclusively on
themselves and on their own power. This results in a “use and throw away” logic that justifies every
type of waste, environmental or human, that treats both the other and nature as simple objects and
leads to a myriad of forms of domination. It is this mentality that leads to exploiting children, abandoning
the elderly, forcing others into slavery and over-evaluating the capacity of the market to regulate itself,
practising human trafficking, selling pelts of animals in danger of extinction and of “blood diamonds”. It
is the same mentality as many mafias, of those involved in trafficking organs and drug trafficking and of
throwing away unborn babies because they do not correspond to what the parents want.
In this light, the Encyclical addresses two crucial problems of today’s world. Above all work: “any
approach to an integral ecology, which by definition does not exclude human beings, needs to take
account of the value of labour”, because “to stop investing in people, in order to gain greater short-term
financial gain, is bad business for society”.
The second problem regards the limitations of scientific progress, with clear reference to GMOs. This is
a “complex environmental issue”. Even though “in some regions their use has brought about economic
growth which has helped to resolve problems, there remain a number of significant difficulties which
should not be underestimated”, starting from the “productive land being concentrated in the hands of a
few owners”. Pope Francis thinks particularly of small producers and rural workers, of biodiversity, and
the network of ecosystems. Therefore “a broad, responsible scientific and social debate needs to take
place, one capable of considering all the available information and of calling things by their name”
starting from “lines of independent, interdisciplinary research”.
Chapter four – INTEGRAL ECOLOGY

The heart of what the Encyclical proposes is integral ecology as a new paradigm of justice; an ecology
“which respects our unique place as human beings in this world and our relationship to our
surroundings”. In fact, “nature cannot be regarded as something separate from ourselves or as a mere
setting in which we live”. This is true as we are involved in various fields: in economy and politics, in
different cultures particularly in those most threatened, and even in every moment of our daily lives.
The integral perspective also brings the ecology of institutions into play: “if everything is related, then
the health of a society’s institutions affects the environment and the quality of human life. “Every
violation of solidarity and civic friendship harms the environment”.
With many concrete examples, Pope Francis confirm his thinking that “the analysis of environmental
problems cannot be separated from the analysis of human, family, work-related and urban contexts,
and of how individuals relate to themselves”. “We are not faced with two separate crises, one
environmental and the other social, but rather one complex crisis which is both social and
environmental”.
5
MORAL LIFE)
“Human ecology is inseparable from the notion of the common good”, but is to be understood in a
concrete way. In today’s context, in which, “injustices abound and growing numbers of people are
deprived of basic human rights and considered expendable”, committing oneself to the common good
means to make choices in solidarity based on “a preferential option for the poorest of our brothers and
sisters”. This is also the best way to leave a sustainable world for future generations, not just by
proclaiming, but by committing to care for the poor of today, as already emphasised by Benedict XVI:
“In addition to a fairer sense of inter-generational solidarity there is also an urgent moral need for a
renewed sense of intra-generational solidarity”.
Integral ecology also involves everyday life. The Encyclical gives specific attention to the urban
environment. The human being has a great capacity for adaptation and “an admirable creativity and
generosity is shown by persons and groups who respond to environmental limitations by alleviating the
adverse effects of their surroundings and learning to live productively amid disorder and uncertainty”.
Nevertheless, authentic development presupposes an integral improvement in the quality of human life:
public space, housing, transport, etc.
Also “the acceptance of our bodies as God’s gift is vital for welcoming and accepting the entire world as
a gift from the Father and our common home, whereas thinking that we enjoy absolute power over our
own bodies turns, often subtly, into thinking that we enjoy absolute power over creation”.
Chapter five – LINES OF APPROACH AND ACTION

This chapter addresses the question of what we can and must do. Analyses are not enough: we need
proposals “for dialogue and action which would involve each of us individually no less than international
policy”. They will “help us to escape the spiral of self-destruction which currently engulfs us”. For Pope
Francis it is imperative that the developing real approaches is not done in an ideological, superficial or
reductionist way. For this, dialogue is essential, a term present in the title of every section of this
chapter. “There are certain environmental issues where it is not easy to achieve a broad consensus.
[…] the Church does not presume to settle scientific questions or to replace politics. But I want to
encourage an honest and open debate, so that particular interests or ideologies will not prejudice the
common good”.
On this basis, Pope Francis is not afraid to judge international dynamics severely: “Recent World
Summits on the environment have failed to live up to expectations because, due to lack of political will,
they were unable to reach truly meaningful and effective global agreements on the environment”. And
he asks “What would induce anyone, at this stage, to hold on to power only to be remembered for their
inability to take action when it was urgent and necessary to do so?”. Instead, what is needed, as the
Popes have repeated several times, starting with Pacem in terris, are forms and instruments for global
governance: “an agreement on systems of governance for the whole range of the so-called “global
commons”“, seeing that “environmental protection cannot be assured solely on the basis of financial
calculations of costs and benefits. The environment is one of those goods that cannot be adequately
safeguarded or promoted by market forces” (190, Compendium of the Social Doctrine of the Church).
In this fifth chapter, Pope Francis insists on development of honest and transparent decision-making
processes, in order to “discern” which policies and business initiatives can bring about “genuine integral
5
MORAL LIFE)
development”. In particular, a proper environmental impact study of new “business ventures and
projects demands transparent political processes involving a free exchange of views. On the other
hand, the forms of corruption which conceal the actual environmental impact of a given project in
exchange for favours usually produce specious agreements which fail to inform adequately and do not
allow for full debate”.
The most significant appeal is addressed to those who hold political office, so that they avoid “a
mentality of “efficiency” and “immediacy” that is so prevalent today: “but if they are courageous, they
will attest to their God-given dignity and leave behind a testimony of selfless responsibility”.
Chapter six – ECOLOGICAL EDUCATION AND SPIRITUALITY

The final chapter invites everyone to the heart of ecological conversion. The roots of the cultural crisis
are deep, and it is not easy to reshape habits and behaviour. Education and training are the key
challenges: “change is impossible without motivation and a process of education” (15). All educational
sectors are involved, primarily “at school, in families, in the media, in catechesis and elsewhere”.
The starting point is “to aim for a new lifestyle”, which also opens the possibility of “bringing healthy
pressure to bear on those who wield political, economic and social power”. This is what happens when
consumer choices are able to “change the way businesses operate, forcing them to consider their
environmental footprint and their patterns of production”.
The importance of environmental education cannot be underestimated. It is able to affect actions and
daily habits, the reduction of water consumption, the sorting of waste and even “turning off unnecessary
lights”: “An integral ecology is also made up of simple daily gestures which break with the logic of
violence, exploitation and selfishness”. Everything will be easier starting with a contemplative outlook
that comes from faith: “as believers, we do not look at the world from without but from within, conscious
of the bonds with which the Father has linked us with all beings. By developing our individual, God-
given capacities, an ecological conversion can inspire us to greater creativity and enthusiasm”.
As proposed in Evangelii Gaudium: “sobriety, when lived freely and consciously, is liberating”, just as
“happiness means knowing how to limit some needs which only diminish us, and being open to the
many different possibilities which life can offer”. In this way “we must regain the conviction that we need
one another, that we have a shared responsibility for others and the world, and that being good and
decent are worth it”.
The saints accompany us on this journey. St. Francis, cited several times, is “the example par
excellence of care for the vulnerable and of an integral ecology lived out joyfully and authentically”. He
is the model of “the inseparable bond between concern for nature, justice for the poor, commitment to
society, and interior peace”. The Encyclical also mentions St. Benedict, St. Teresa di Lisieux and
Blessed Charles de Foucauld.
After Laudato si’, the regular practice of an examination of conscience, the means that the Church has
always recommended to orient one’s life in light of the relationship with the Lord, should include a new
5
MORAL LIFE)
dimension, considering not only how one has lived communion with God, with others and with oneself,
but also with all creatures and with nature.
Reference
Global Catholic Climate Movement. (2016, May 17). Retrieved from
https://catholicclimatemovement.global/:https://catholicclimatemovement.global/overview-
laudato-si/

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RELIGION AND VALUES EDUCATION (LIVING A CHRISTIAN

A warm blessing Louisians!

More power and continue to soar high Louisians!

Gandry Balas Ben Cayandag, Jr. Ryan Dicos Byron Marino

MODULE 1: BASIC CONCEPTS IN MORALITY - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - 6

MODULE 2: THE CHRISTIAN AS A MORAL AGENT - - - - - - - - - - - - - - - - - - - - - - - - - - - - 22

Unit 3: The Eight Beatitudes - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - -- - - - - - - - 42

SAINT LOUIS UNIVERSITY

ACKNOWLEDGMENT AND PROMISSORY NOTE

I, __________________________ of Grade _____ Section

Therefore, I promise in the presence of my parent/guardian that:

DR. ROMEO E. JAVIER

MODULE 1: BASIC CONCEPTS IN MORALITY

UNIT 1: DEFINITION OF MORALITY

At the end of the lesson, you will be able to:

b. appreciate Jesus as the source and model of morality as Christians;

Inspired Word (Explore)

Church Teaching (Explain and Elaborate)

II. Misconceptions about Morality

Missionary Response and Valuing (Evaluate)

UNIT 2: HUMAN ACTS

At the end of the lesson, you will be able to:

c. exhibit a discerning heart before giving judgement to a persons’ action.

Inspired Word (Explore)

Church Teaching (Explain and Elaborate)

II. Constituents of Human Acts

III. Elements in Determining the Morality of Human Acts

Missionary Response and Valuing (Evaluate)

1. Joining Parish organizations and participating actively in their activities

HUMAN ACTS ACTS OF MAN

UNIT 3: IMPEDIMENTS TO HUMAN ACTS

At the end of the lesson, you will be able to:

2. What are the possible ways on how to overcome these obstacles?

Inspired Word (Explore)

Discipleship demands freedom from any impediments so as to unconditionally respond to God's

Church Teaching (Explain and Elaborate)

1. Invincible Ignorance. There is invincible ignorance when an individual lacks pertinent

1. Antecedent concupiscence. A spontaneous inordinate passion influences an action before

Missionary Response and Valuing (Evaluate)

SMART Action Plan

UNIT 4: NORMS WHICH GOVERN HUMAN CONDUCT

At the end of the lesson, you will be able to:

a. understand the human actions is guided by conscience and laws;

1. What is the message/s of the song?

Inspired Word (Explore)

Church Teaching (Explain and Elaborate)

3. Absolutely universal. The Eternal Law is applicable to all creatures:

A. There are two moments of conscience

7. Must-conscience and Ought conscience. It is of greatest importance that on the way to

C. Challenges to the Formation Conscience

Missionary Response and Valuing (Evaluate)

Instruction: Show explicitly some acts of compassion and empathy

Day Concrete ways to help the Needy

MODULE 2: THE CHRISTIAN AS A MORAL AGENT

UNIT 1: CHRISTIAN VIRTUES

At the end of the lesson, you will be able to:

a. Identify Christian Virtues as presented by the Church teaching;

b. recognize conducts and behaviors that enables us to make moral judgements;

c. show ways on how to develop virtues in achieving Christian maturity.

Inspired Word (Explore)

1. What virtue did Marta and Mary shown to Jesus?

2. How did they demonstrate this virtue in the story?

Church Teaching (Explain and Elaborate)

I, ______________________ of Grade _ Section