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THEOLOGY 4- MORAL THEOLOGY

MODULE 7: SOME MORAL CONTEMPORARY ISSUES

Timeframe: 7th Week, 6 hours

I. Module 7: OVERVIEW

Welcome to Module 7!

In this module, we will deal on the various moral contemporary issues that affect our
society. The module is composed of three topics, namely: Topic 1: Human sexuality which
focuses on issues such as premarital sexual relationship, extramarital relationship, same-sex
sexual relationship; Topic 2: Issues on Family Life which focuses on Responsible Parenthood,
absentee parents, single parenthood, divorce & domestic violence; Topic 3: Bio-ethical issues
such as n abortion, euthanasia, method of birth, regulation, genetic intervention on genetic
therapy & genetic engineering.

II. Module 7: Learning Objectives:

At the end of the module, the students shall be able:

1. To identify and understand the different contemporary moral issues.

2. To critically analyze contemporary moral issues in reference to the moral teachings of the
Church.

3. To apply the moral teachings of the Church on contemporary moral issues.

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III. Module 7: Course Content

Activity Description Time Frame

A. Opening prayer, checking of attendance,

20mins.
overview, and learning objectives

B. Brainstorming 45mins. - 1hr

C. Discussion

Topic 1: HUMAN SEXUALITY ISSUES ON

PREMARITAL SEXUAL RELATIONSHIP,
EXTRAMARITAL RELATIONSHIP, SAME-
Synchronous SEX SEXUAL RELATIONSHIP
Activities Topic 2: MORAL FAMILY ISSUES ON
RESPONSIBLE PARENTHOOD, ABSENTEE 1hr and 45mins.
PARENTS, SINGLE PARENTHOOD,
DIVORCE & DOMESTIC VIOLENCE
Topic 3: BIOETHICAL QUESTIONS ON
ABORTION, EUTHANASIA, METHOD OF
BIRTH, REGULATION, GENETIC
INTERVENTION ON GENETIC THERAPY &
GENETIC ENGINEERING

D. Closing Prayer 5mins.

Asynchronous
E. Group Research work 3hrs.
Activity

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IV. Module 7: Learning Activities

MODULE 7: SYNCHRONOUS ACTIVITIES

A. OPENING PRAYER:
Prayer of the Extraordinary Jubilee Year of Mercy

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B. BRAINSTORMING (45mins.-1hr)

Instructions:
1. Form a group with seven (7) members.
2. Critically analyze and reflect the different contemporary moral issues.
3. Post your answers on the discussion board.

C. DISCUSSION: THE MORAL TEACHINGS OF THE CHURCH ON THE

DIFFERENT CONTEMPORARY MORAL ISSUES.

Topic 1: HUMAN SEXUALITY ISSUES ON PREMARITAL SEXUAL

RELATIONSHIP, EXTRAMARITAL RELATIONSHIP, SAME-SEX
SEXUAL RELATIONSHIP

The Sacrament of Marriage unites a man and a woman in a permanent and exclusive
partnership for life. This union is a most unique gift, for the gift can be received in its proper
sense only as a result of its first being given to the other in marriage. Marital union is meant to
signify and express spousal fidelity marked by a loving spirit of sacrificial service that reflects
Christ’s love for his Church (Our Moral Life in Christ, 318)
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The contemporary moral issues in this 1st topic of Module 7 are the offenses on the Dignity
of Marriage and chastity, offenses to the sixth commandment (You shall not commit adultery-
Ex. 20:14).

Man and woman have been created, which is to say, willed by God: on the one hand, in
perfect equality as human persons; on the other, in their respective beings as man and woman.
"Being man" or "being woman" is a reality which is good and willed by God: man and woman
possess an inalienable dignity which comes to them immediately from God their Creator. Man
and woman are both with one and the same dignity "in the image of God". In their "being-man"
and "being-woman", they reflect the Creator's wisdom and goodness (CCC 3690).

Sexuality affects all aspects of the human person in the unity of his body and soul. It
especially concerns affectivity, the capacity to love and to procreate, and in a more general way
the aptitude for forming bonds of communion with others (CCC 2332).

Sexuality is ordered to the conjugal love of man and woman. In marriage the physical
intimacy of the spouses becomes a sign and pledge of spiritual communion. Marriage bonds
between baptized persons are sanctified by the sacrament (CCC 2360).

Adultery and polygamy are opposed to the sacrament of Matrimony because they contradict
the equal dignity of man and woman and the unity and exclusivity of married love. Other sins
include the deliberate refusal of one’s procreative potential which deprives conjugal love of the
gift of children and divorce which goes against the indissolubility of marriage. (CCCC 347)

Premarital sex, or fornication is a carnal union between an unmarried man and an

unmarried woman. It is gravely contrary to the dignity of persons and of human sexuality which
is naturally ordered to the good of spouses and the generation and education of children.
Moreover, it is a grave scandal when there is corruption of the young (CCC 2353).

Christ not only restored the original order of matrimony but raised it to the dignity of a
sacrament, giving spouses a special grace to live out their marriage as a symbol of Christ’s love
for His bride, the Church: “Husbands, love your wives as Christ loves the Church”- Eph. 5:25
(CCC 341)

Homosexuality refers to relations between men or between women who experience an

exclusive or predominant sexual attraction toward persons of the same sex. It has taken a great
variety of forms through the centuries and in different cultures. Its psychological genesis remains
largely unexplained. Basing itself on Sacred Scripture, which presents homosexual acts as acts of
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grave depravity, tradition has always declared that "homosexual acts are intrinsically
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disordered." They are contrary to the natural law. They close the sexual act to the gift of life.

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They do not proceed from a genuine affective and sexual complementarity. Under no
circumstances can they be approved (CCC 2357).

The number of men and women who have deep-seated homosexual tendencies is not
negligible. This inclination, which is objectively disordered, constitutes for most of them a trial.
They must be accepted with respect, compassion, and sensitivity. Every sign of unjust
discrimination in their regard should be avoided. These persons are called to fulfill God's will in
their lives and, if they are Christians, to unite to the sacrifice of the Lord's Cross the difficulties
they may encounter from their condition (CCC 2358).

Homosexual persons are called to chastity. By the virtues of self-mastery that teach them
inner freedom, at times by the support of disinterested friendship, by prayer and sacramental
grace, they can and should gradually and resolutely approach Christian perfection (CCC 2359).

Everyone, man and woman, should acknowledge and accept his sexual identity. Physical,
moral, and spiritual difference and complementarity are oriented toward the goods of marriage
and the flourishing of family life. the harmony of the couple and of society depends in part on
the way in which the complementarity, needs, and mutual support between the sexes are lived
out (CCC 2333).

Christ is the model of chastity. Every baptized person is called to lead a chaste life. (CCC
2394)

"Indeed, it is through chastity that we are gathered together and led back to the unity from
which we were fragmented into multiplicity." -St. Augustine

Topic 2: ISSUES ON RESPONSIBLE PARENTHOOD, ABSENTEE PARENTS, SINGLE

PARENTHOOD, DIVORCE & DOMESTIC VIOLENCE

The effects of marriage from the Code of Canon Law; From

a valid marriage there arises between the spouses a bond which by
its nature is perpetual and exclusive. Moreover, a special sacrament strengthens and, as it
were, consecrates the spouses in a Christian marriage for the duties and dignity of their state
(Can. 1134). Each spouse has an equal duty and right to those things which belong to
the partnership of conjugal life (Can. 1135). The parents have the gravest obligation and the
primary right to do all in their power to ensure their children’s physical, social, cultural,
moral and religious upbringing (Can. 1136).
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Pope Paul VI, Encyclical Letter Humanae Vitae (1968), 10

Responsible Parenthood
Married love, therefore, requires of husband and wife the full awareness of their
obligations in the matter of responsible parenthood, which today, rightly enough, is much
insisted upon, but which at the same time should be rightly understood. Thus, we do well to
consider responsible parenthood in the light of its varied legitimate and interrelated aspects.

With regard to the biological processes, responsible parenthood means an awareness of, and
respect for, their proper functions. In the procreative faculty the human mind discerns biological
laws that apply to the human person. - St. Thomas, Summa Theologiae, I-II, q. 94, art. 2.

With regard to man's innate drives and emotions, responsible parenthood means that man's
reason and will must exert control over them.

With regard to physical, economic, psychological and social conditions, responsible

parenthood is exercised by those who prudently and generously decide to have more children,
and by those who, for serious reasons and with due respect to moral precepts, decide not to have
additional children for either a certain or an indefinite period of time.

Responsible parenthood, as we use the term here, has one further essential aspect of
paramount importance. It concerns the objective moral order which was established by God, and
of which a right conscience is the true interpreter. In a word, the exercise of responsible
parenthood requires that husband and wife, keeping a right order of priorities, recognize their
own duties toward God, themselves, their families and human society.

From this it follows that they are not free to act as they choose in the service of transmitting
life, as if it were wholly up to them to decide what is the right course to follow. On the contrary,
they are bound to ensure that what they do corresponds to the will of God the Creator. The very
nature of marriage and its use makes His will clear, while the constant teaching of the Church
spells it out. Second Vatican Council, Pastoral Constitution on the Church in the World of
Today, nos . 50- 5 1: AAS 58 ( 1 966) 1070-1073

Apostolic Exhortation; FAMILIARIS CONSORTIO of Pope John Paul II to the Episcopate, to

the Clergy and to the faithful of the whole Catholic Church on the role of the Christian Family in
the Modern World (1981). Part 3; The Role of the Christian Family (17-21).

Family, Become What You Are

The family finds in the plan of God the Creator and Redeemer not only its identity, what
it is, but also its mission, what it can and should do. The role that God calls the family to perform
in history derives from what the family is; its role represents the dynamic and existential
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development of what it is. Each family finds within itself a summons that cannot be ignored, and
that specifies both its dignity and its responsibility: family, become what you are.

Accordingly, the family must go back to the "beginning" of God's creative act, if it is to
attain self-knowledge and self-realization in accordance with the inner truth not only of what it is
but also of what it does in history. And since in God's plan it has been established as an "intimate
community of life and love,” (Pastoral Constitution on the Church in the Modern
World Gaudium et spes, 48.) the family has the mission to become more and more what it is, that
is to say, a community of life and love, in an effort that will find fulfillment, as will everything
created and redeemed, in the Kingdom of God. Looking at it in such a way as to reach its very
roots, we must say that the essence and role of the family are in the final analysis specified by
love. Hence the family has the mission to guard, reveal and communicate love, and this is a
living reflection of and a real sharing in God's love for humanity and the love of Christ the Lord
for the Church His bride.

Every particular task of the family is an expressive and concrete actuation of that
fundamental mission. We must therefore go deeper into the unique riches of the family's mission
and probe its contents, which are both manifold and unified.

Thus, with love as its point of departure and making constant reference to it, the recent Synod
emphasized four general tasks for the family:

1) forming a community of persons;

2) serving life;

3) participating in the development of society;

4) sharing in the life and mission of the Church.

I - FORMING A COMMUNITY OF PERSONS

Love as the Principle and Power of Communion

The family, which is founded and given life by love, is a community of persons: of
husband and wife, of parents and children, of relatives. Its first task is to live with fidelity the
reality of communion in a constant effort to develop an authentic community of persons.

The inner principle of that task, its permanent power and its final goal is love: without love
the family is not a community of persons and, in the same way, without love the family cannot
live, grow and perfect itself as a community of persons. What I wrote in the Encyclical
Redemptor Hominis applies primarily and especially within the family as such: "Man cannot live
without love. He remains a being that is incomprehensible for himself, his life is senseless, if
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love is not revealed to him, if he does not encounter love, if he does not experience it and make it

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his own, if he does not participate intimately in it." (John Paul II, Encyclical Redemptor
hominis, 10: AAS 71 (1979) 274.)

The love between husband and wife and, in a derivatory and broader way, the love between
members of the same family-between parents and children, brothers and sisters and relatives and
members of the household-is given life and sustenance by an unceasing inner dynamism leading
the family to ever deeper and more intense communion, which is the foundation and soul of the
community of marriage and the family.

The Indivisible Unity of Conjugal Communion

The first communion is the one which is established and which develops between
husband and wife: by virtue of the covenant of married life, the man and woman "are no longer
two but one flesh" (Mt 19: 6; cf. Gn 2: 24) and they are called to grow continually in their
communion through day-to-day fidelity to their marriage promise of total mutual self-giving.

This conjugal communion sinks its roots in the natural complementarity that exists between
man and woman, and is nurtured through the personal willingness of the spouses to share their
entire life-project, what they have and what they are: for this reason, such communion is the fruit
and the sign of a profoundly human need. But in the Lord Christ God takes up this human need,
confirms it, purifies it and elevates it, leading it to perfection through the sacrament of
matrimony: the Holy Spirit who is poured out in the sacramental celebration offers Christian
couples the gift of a new communion of love that is the living and real image of that unique unity
which makes of the Church the indivisible Mystical Body of the Lord Jesus.

The gift of the Spirit is a commandment of life for Christian spouses and at the same time a
stimulating impulse so that every day they may progress towards an ever richer union with each
other on all levels-of the body, of the character, of the heart, of the intelligence and will, of the
soul (Cf. John Paul II, Address to Married People at Kinshasa (May 3, 1980) 4: AAS 72 (1980),
426-427)-revealing in this way to the Church and to the world the new communion of love,
given by the grace of Christ.

Such a communion is radically contradicted by polygamy: this, in fact, directly negates the
plan of God which was revealed from the beginning, because it is contrary to the equal personal
dignity of men and women who in matrimony give themselves with a love that is total and
therefore unique and exclusive. As the Second Vatican Council writes: "Firmly established by
the Lord, the unity of marriage will radiate from the equal personal dignity of husband and wife,
a dignity acknowledged by mutual and total love." (Pastoral Constitution on the Church in the
Modern World Gaudium et spes, 49; cf. John Paul II, Address at Kinshasa 4: loc. cit.)

An Indissoluble Communion
Conjugal communion is characterized not only by its unity but also by its indissolubility:
"As a mutual gift of two persons, this intimate union, as well as the good of children, imposes
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total fidelity on the spouses and argues for an unbreakable oneness between them." (Pastoral
Constitution on the Church in the Modern World Gaudium et spes, 48)

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It is a fundamental duty of the Church to reaffirm strongly, as the Synod Fathers did, the
doctrine of the indissolubility of marriage. To all those who, in our times, consider it too
difficult, or indeed impossible, to be bound to one person for the whole of life, and to those
caught up in a culture that rejects the indissolubility of marriage and openly mocks the
commitment of spouses to fidelity, it is necessary to reconfirm the good news of the definitive
nature of that conjugal love that has in Christ its foundation and strength. (Cf. Eph 5: 25)

Being rooted in the personal and total self-giving of the couple, and being required by the
good of the children, the indissolubility of marriage finds its ultimate truth in the plan that God
has manifested in His revelation: He wills and He communicates the indissolubility of marriage
as a fruit, a sign and a requirement of the absolutely faithful love that God has for man and that
the Lord Jesus has for the Church.

Christ renews the first plan that the Creator inscribed in the hearts of man and woman, and
in the celebration of the sacrament of matrimony offers a "new heart": thus, the couples are not
only able to overcome "hardness of heart," (Cf. Mt 19: 8) but also and above all they are able to
share the full and definitive love of Christ, the new and eternal Covenant made flesh. Just as the
Lord Jesus is the "faithful witness," (Rv 3: 14) the "yes" of the promises of God (cf. 2 Cor 1:
20) and thus the supreme realization of the unconditional faithfulness with which God loves His
people, so Christian couples are called to participate truly in the irrevocable indissolubility that
binds Christ to the Church His bride, loved by Him to the end.(Cf. Jn 13: 1)

The gift of the sacrament is at the same time a vocation and commandment for the Christian
spouses, that they may remain faithful to each other forever, beyond every trial and difficulty, in
generous obedience to the holy will of the Lord: "What therefore God has joined together, let not
man put asunder." (Mt 19: 6)

To bear witness to the inestimable value of the indissolubility and fidelity of marriage is one
of the most precious and most urgent tasks of Christian couples in our time. So, with all my
Brothers who participated in the Synod of Bishops, I praise and encourage those numerous
couples who, though encountering no small difficulty, preserve and develop the value of
indissolubility: thus, in a humble and courageous manner, they perform the role committed to
them of being in the world a "sign"-a small and precious sign, sometimes also subjected to
temptation, but always renewed-of the unfailing fidelity with which God and Jesus Christ love
each and every human being. But it is also proper to recognize the value of the witness of
those spouses who, even when abandoned by their partner, with the strength of faith and of
Christian hope have not entered a new union: these spouses too give an authentic witness to
fidelity, of which the world today has a great need. For this reason, they must be encouraged
and helped by the pastors and the faithful of the Church.

The Church openly and strongly defends the rights of the family against the intolerable
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usurpations of society and the State. In particular, the Synod Fathers mentioned the following
rights of the family:
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• the right to exist and progress as a family, that is to say, the right of every human being,
even if he or she is poor, to found a family and to have adequate means to support it;
• the right to exercise its responsibility regarding the transmission of life and to educate
children; family life;
• the right to the intimacy of conjugal and family life;
• the right to the stability of the bond and of the institution of marriage;
• the right to believe in and profess one's faith and to propagate it;
• the right to bring up children in accordance with the family's own traditions and religious
and cultural values, with the necessary instruments, means and institutions;
• the right, especially of the poor and the sick, to obtain physical, social, political and
economic security;
• the right to housing suitable for living family life in a proper way;
• the right to expression and to representation, either directly or through associations,
before the economic, social and cultural public authorities and lower authorities;
• the right to form associations with other families and institutions, in order to fulfill the
family's role suitably and expeditiously;
• the right to protect minors by adequate institutions and legislation from harmful drugs,
pornography, alcoholism, etc.;
• the right to wholesome recreation of a kind that also fosters family values;
• the right of the elderly to a worthy life and a worthy death;
• the right to emigrate as a family in search of a better life.

Acceding to the Synod's explicit request, the Holy See will give prompt attention to studying
these suggestions in depth and to the preparation of a Charter of Rights of the Family, to be
presented to the quarters and authorities concerned.

The Church, since she is faithful to her Lord, cannot recognize the union of people who are
civilly divorced and remarried. “Whoever divorces his wife and marries another, commits
adultery against her; and if she divorces her husband and marries another, she commits
adultery” (Mark 10:11-12). The Church manifests an attentive solicitude toward such people
and encourages them to a life of faith, prayer, works of charity and the Christian education of
their children. However, they cannot receive sacramental absolution, take Holy Communion, or
exercise certain ecclesial responsibilities as long as their situation, which objectively contravenes
God's law, persists. (CCCC349)

The Christian family is called the domestic church because the family manifests and lives
out the communal and familial nature of the Church as the family of God. Each family member,
in accord with their own role, exercises the baptismal priesthood and contributes toward making
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the family a community of grace and of prayer, a school of human and Christian virtue and the
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place where the faith is first proclaimed to children. (CCCC350)

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Topic 3: BIOETHICAL QUESTIONS ON ABORTION, EUTHANASIA,

METHOD OF BIRTH REGULATION, GENETIC INTERVENTION
ON GENETIC THERAPY & GENETIC ENGINEERING

The different moral issues in this 3rd topic are inclined to the 5th commandment (Thou shall
not kill-Ex 20:13). The fifth commandment reflects the exalted dignity of human life from
conception to death.

Human life must be respected because it is sacred. From its beginning human life involves
the creative action of God and it remains forever in a special relationship with the Creator, who
is its sole end. It is not lawful for anyone directly to destroy an innocent human being. This is
gravely contrary to the dignity of the person and the holiness of the Creator. “Do not slay the
innocent and the righteous” -Exodus 23:7 (CCCC 466).

* What is forbidden by the fifth commandment? (CCC 470)

The fifth commandment forbids as gravely contrary to the moral law:

• direct and intentional murder and cooperation in it;

• direct abortion, willed as an end or as means, as well as cooperation in it. Attached to

this sin is the penalty of excommunication because, from the moment of his or her
conception, the human being must be absolutely respected and protected in his integrity;

• direct euthanasia which consists in putting an end to the life of the handicapped, the
sick, or those near death by an act or by the omission of a required action;

• suicide and voluntary cooperation in it, insofar as it is a grave offense against the just
love of God, of self, and of neighbor. One’s responsibility may be aggravated by the
scandal given; one who is psychologically disturbed or is experiencing grave fear may
have diminished responsibility.
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*Why must society protect every embryo? (CCC 472)

The inalienable right to life of every human individual from the first moment of conception
is a constitutive element of civil society and its legislation. When the State does not place its
power at the service of the rights of all and in particular of the more vulnerable, including unborn
children, the very foundations of a State based on law are undermined.

* When is it moral to regulate births? (CCC 497)

The regulation of births, which is an aspect of responsible fatherhood and motherhood, is

objectively morally acceptable when it is pursued by the spouses without external pressure; when
it is practiced not out of selfishness but for serious reasons; and with methods that conform to the
objective criteria of morality, that is, periodic continence and use of the infertile periods.

*What are immoral means of birth control? (CCC 498)

Every action - for example, direct sterilization or contraception - is intrinsically immoral

which (either in anticipation of the conjugal act, in its accomplishment or in the development of
its natural consequences) proposes, as an end or as a means, to hinder procreation.

*Why are artificial insemination and artificial fertilization immoral? (CCC 499)

They are immoral because they dissociate procreation from the act with which the spouses
give themselves to each other and so introduce the domination of technology over the origin and
destiny of the human person. Furthermore, heterologous insemination and fertilization with the
use of techniques that involve a person other than the married couple infringe upon the right of a
child to be born of a father and mother known to him, bound to each other by marriage and
having the exclusive right to become parents only through each another.

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D. CLOSING PRAYER

A Prayer for God’s Help

(from the Confession of St. Augustine; Book 1, Chapter 15)

Graciously hear my prayer, O Lord,

lest my soul falter under your correction,

lest I falter in confessing to you your mercies,

by which you have delivered me out of all my most wicked ways.

Grant this,

so that you may grow sweet to me above all the allurements that I followed after.

May I love you most ardently,

may I cling to your hand with all my heart.

Do you deliver me from all temptation even to the end.

Behold, O Lord, you are “my king and my God.”

Grant that whatsoever useful thing I learned as a child may be put to your service.

May whatever I speak and write,

whatever I read and calculate, serve you.

For when I learned vain things,

you gave instructions to me.

You forgave me my sin of delight in those vanities.

I learned many useful words in such studies,

but they could have been learned from things that were not vain.

This last is the safe way in which children should walk.

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Amen.
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MODULE 7: ASYNCHRONOUS ACTIVITIES

E. Group Research Work: (3hrs.)

Each group will be given a topic of Contemporary Moral Issues (Human Sexuality Issues,
Moral Family Issues, and Bioethical Issues) to examine, discuss and apply the moral
teachings.

V. Module 7: Assessment Task

* Written/Oral Output: Research Work

Each group will be given a topic of Contemporary Moral Issues (Human Sexuality Issues,
Moral Family Issues, and Bioethical Issues) to examine, discuss and apply the moral
teachings.

Rubrics:

Integration of Knowledge = 20 pts.

Topic Focus = 20 pts.

Depth of Discussion = 20 pts.

Cohesiveness = 20 pts.

Citations = 20 pts

_______________

Total = 100% 15
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CATEGORY EXPERT (20
points)
The paper
demonstrates that
INTEGRATION the author fully
OF understands and
KNOWLEDGE has applied
concepts learned
in the course.
Concepts are
integrated into
the writer’s own
insights. The writer
provides
concluding
remarks that show
analysis and
synthesis of ideas.
The topic is
focused narrowly
TOPIC enough for the
FOCUS scope of this
assignment. A
thesis statement
provides direction
for the paper,
either by statement
of a position or
hypothesis.
DEPTH OF In-depth discussion
DISCUSSION & elaboration in all
sections of the
paper.
Ties together
information from
all sources. Paper
COHESIVENESS flows from one
issue to the next
without the need
for headings.
Author's writing
demonstrates an
understanding of
the relationship
among material
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PROFICIENT APPRENTICE NOVICE (5
(15 points) (10 points) points)
The paper
demonstrates that The paper does
the author, for the The paper not demonstrate
most part, demonstrates that that the author
understands and the author, to a has fully
has applied certain extent, understood, and
concepts learned understands and applied concepts
has applied learned in the
in the course.
Some of the concepts learned course.
conclusions, in the course.
however, are not
supported in the
body of the paper.
The topic is
focused but lacks
direction. The The topic is too The topic is not
paper is about a broad for the scope clearly defined.
specific topic but of this assignment.
the writer has not
established a
position.
The writer has
In-depth omitted pertinent Cursory
discussion & content or content discussion in all
elaboration in most runs-on the sections of
sections of the excessively. the paper or brief
paper. Quotations from discussion in
others outweigh
the writer’s own only a few
ideas excessively. sections.
For the most part, Sometimes ties Does not tie
ties together together together
information from information from information.
all sources. Paper all sources. Paper Paper does not
flows with only does not flow - flow and appears
some disjointedness is to be created
disjointedness. apparent. from disparate
Author's writing Author's writing issues.
demonstrates an does not Headings are
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understanding of demonstrate an necessary to link
the relationship understanding of concepts.
Page
among material the relationship Writing does not
 OFFICE FOR THEOLOGICAL STUDIES AND FORMATION

obtained from all obtained from all among material demonstrate

sources. sources. obtained from all understandin
sources. g any
relationships

Cites all data Cites most data Cites some data

obtained from other obtained from obtained from
CITATIONS sources. APA other sources. other sources. Does not cite
citation style is APA citation style Citation style is sources.
used in both text is used in both text either inconsistent
and bibliography. and bibliography. or incorrect.

V. Module 7: Summary

We as a Church are always facing a spiritual battle between good and evil as we respond our
universal calling of holiness. Jesus calls us to fully embrace his teachings, to follow Him as our
model. Living our vocation requires free will and self-control. Only God has the absolute
dominion of our life. God has blessed us by giving us life and made us stewards of human life,
we are to respect and be grateful of one’s own life. The commandments of God teach us the way
of a moral life. We have the moral obligation to respect and promote human life and its dignity.

VIII. Module 7: References

• The Jerusalem Bible

• Episcopal Commission on Catechesis and Catholic Education (ECCE). (1994). Catechism of
the Catholic Church.
• Episcopal Commission on Catechesis and Catholic Education (ECCE). (2005). Compendium
of the Catechism of the Catholic Church.
• St. John Paul II. (1981). Familiaris Consortio.
• St. John Paul II. (1995). Evangelium Vitae.
• St. Paul VI. (1968). Humanae Vitae.
• Socias, James (Ed.). (2008). Our Moral Life in Christ: A Complete Course. Illnios, USA,
Midwest Theological Forum.
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Email: theology@usa.edu.ph | Tel. No.: 0961-7786274

 OFFICE FOR THEOLOGICAL STUDIES AND FORMATION

Prepared by:

Sr. Edralin Bonilla, MST

Theological Studies & Formation Department Faculty

Date: 4 January 2021

Reviewed & Approved by:

Rev. Fr. Rodel Magin, OSA

Dean, Theological Studies and Formation

Date: 8 February 2021

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Email: theology@usa.edu.ph | Tel. No.: 0961-7786274