Lesson 1

INTRODUCTION: THE CHURCH'S SOCIAL RESPONSIBILITY

Lecture 1

INTRODUCTION: THE CHURCH AS MOTHER AND TEACHER

The Church as a Mother and Teacher

- It is the duty of the Church as a Mother to teach and guide Her children. Hence, She is
also a teacher, forming her children in the right teachings. She is considered as
primarily concerned with teaching faith and morals. However, She cannot deny her duty
to speak out about the pressing concerns of our changing world.

A. Church's Mission

1. Proclamation of God's Kingdom

2. Sacrament of God's love in the world
3. The joys and the hopes, the griefs and the anxieties of the men of this age, especially
those who are poor or in any way afflicted, these are the joys and hopes, the griefs and
anxieties of the followers of Christ (GS 1)

A. The Church's Social Message

1. With her social teaching the Church seeks to proclaim the Gospel and make it
present in the complex network of social relations. CSDC 62/GS 40
2. Church is attentive to the moral quality-authentically human and humanizing aspects
of social life. CSDC 62
3. Social mission is incarnational as redemption begins with Incarnation. Man is both
corporeal and spiritual. CSDC 65

B. Social Teaching, Evangelization and Human Promotion

1. Church's social doctrine is an integral part of her evangelization ministry
CSDC 66
2. The human person is not an abstract being but is subject to social and economic
questions [anthropological link].
3. The plan of creation cannot be dissociated from the plan of redemption, e.g. concrete
situations of injustice to be restored [theological link]
4. One cannot proclaim new commandment without promoting in justice and in peace
the authentic advancement of man [evangelical link]
5. CSD -a valid instrument of evangelization [CA 54], born of the encounter between
Gospel message and social life. [CSDC 67]
6. An essential part of the Christian message since the doctrine points out the direct
consequences of that message in the life of society and situates daily work and
struggles for justice in the context of bearing witness to Christ. [67]
Lesson 2
THE CHARGE AND THE WORLD: HISTORICAL DEVELOPMENT OF CATHOLIC
SOCIAL TEACHING

LECTURE 1

THE HISTORICAL DEVELOPMENT OF CATHOLIC SOCIAL TEACHING

1. From LEO XIII to VATICAN II

1. The Beginning of a Modern Tradition
- CST dates back to 1891 with Rerum Novarum [The Condition of Labor]
- Pope Leo XIII spoke out against the inhuman conditions of the working people in
industrial societies
- 3 Key Factors of Economic Life
= Workers
= Productive property
= The state
- Crucial issue: just and equitable interrelationship of the 3 factors
- Magna Carta for a humane economic and social order

2. World-wide Economic Depression

- 1931, 40th anniversary of Rerum Novarum, Pius XI wrote Quadragesimo Anno [The
Reconstruction of the Social Order] addressed the issue of social injustice and called for
the reconstruction of the social order following Leo XIII
- reaffirmed the right and the duty of the church to address social issues
- condemned both capitalism for unregulated competition and communism for its
promotion of class struggle and the dictatorship of the proletariat
- stressed social responsibilities of private property, rights of working people to a job, to
just wage, and to organize to claim their rights
- economic activities be governed by justice and charity as principal laws of social life

3. World War II
- Pius XII outlined the just international order necessary for global peace in his
Christmas messages
- Encouraged cooperation resulting in the institution of the United Nations

4. Thirty Years after QA

- John XXIII wrote 2 major social encyclicals Mater et Magistra [1961] and Pacem in
Terris [1963]
- Laid out principles in addressing the gap between rich and poor nations and od threats
to world peace
- John XXIII's major contribution was emphasis on social and economic rights
and not just on legal and political rights.
Economic rights: right to work and right to a just wage.

ll. The coming of a "World" Church

5. Vatican ll Convocation
- Vatican ll opened the windows of the Church to the modern world
- 1962 - 65 Cardinals and Bishops around the globe reflected on the nature and mission
of the Church in the world
- represented the end of one era and the beginning of a new era
- Council Fathers rejected marginal role of the Church in society

6. Gaudium et Spes
- Significant response of the church to the expectations of the contemporary world
- Presents in a systematic manner the themes of culture, of economic and social life, of
marriage and the family, political community, peace and community of peoples

III. The Church after VATICAN II

The Faith That Does Justice
7. Populorum Progressio [The Development of Peoples, 1967]
- Considered a development of the chapter on economic and social life in GS
- "Development is the new name for peace."
- Presents the outlines of an integral development of man and of a development in
solidarity with all humanity.
- Development is the transition from less humane conditions to those which
are more humane.

8. Octogesima Adveniens [A Call to Action, 1971] -Paul VI

- 80th anniversary of Rerum Novarum in a climate of turbulence and ideological
controversy
- inadequacy of ideologies in responding to the challenges of urbanization, condition of
young people, women, unemployment, discrimination, emigration, population growth,
the influence of the means of social communication, the ecological problem

9. Justice in the World

- 1971 Synod of Bishops came up with a statement Justice in the World
- "Action on behalf of justice and participation in the transformation of the world fully
appear to us as a constitutive dimension of the preaching of the Gospel, or in other
words, of the Church's mission for the redemption of the human race and its liberation
from every oppressive situation [6].
- Justice as an integral element of faith
- Strong influence of the statement on the teachings of regional and national
conferences of bishops, eg. US [Economic Justice for All, 1983] and Latin American
Church in Medellin [1968] and Puebla [1979]

Evangelization and Justice

10. Evangelii Nuntiandi [Evangelization in the Modern World, 1975)

- Paul VI: preaching of the Gospel would be incomplete if it did not take into account
human rights and themes of family life, life in society, peace, justice and development
- Plan of salvation includes combating injustice

11. Redemptor Hominis ( Reedemer of Humankind, 1979)

- JP II: strong link between the Gospel and social justice

12. Laborem Exercens [On Human Work, 1981] -JPII

- 90th anniversary of RN
- work as the fundamental good of the human person, primary element of economic
activity and the key to the entire social question
- outlines a spirituality and ethic of work
- work in both its objective-material dimension and subjective dimension insofar as it is
always the expression of the person

13. Sollicitudo Rei Socialis [The Social Concerns of the Church, 1988]
- JP II commemorates the 20th anniversary of PP
- Differences between progress and development and insists that true development
cannot be limited to the multiplication of goods and service, to what one possesses, but
to the fullness of the being of man.

14. Centesimus Annus [One Hundred Years, 1991]

- doctrinal continuity of a hundred years of the Church's social Magisterium

15. Laudato Si
- Critique of what's happening to our environment
- Gospel of creation
- Human roots of the ecological crisis
- Concept of Integral Ecology
- Lines of approach and Action
- Ecological education and spirituality
LECTURE 2
NATURE OF THE SOCIAL DOCTRINE OF THE CHURCH
1. Theological-Moral Nature
- CST was formed over the course of time through the numerous interventions of the
Magisterium on social issues.
- SRS 41: CST belongs to the field not of ideology¹, but of theology and particularly of
moral theology.
- It cannot be defined according to socio-economic parameters
- Not an ideological or pragmatic system intended to define and generate economic,
political and social relationships.
- "the accurate formulation of the results of a careful reflection on the complex realities
of human existence, in society and in the international order, in the light of faith and of
the Church's tradition. Its aim is to guide Christian behavior. [72]
- CST are principles of reflection, criteria for judgment and directives for action.
- Essential foundation in biblical revelation and in the tradition of the Church [74]
- Faith and Reason represent two cognitive paths of CST: Revelation and human nature
[75]
- CST an eloquent expression of the rich relationship between faith and reason insofar
as it is knowledge applied to the circumstantial and historical aspects of praxis.

2. Interdisciplinary Dimension
- CST is in dialogue with the various disciplines concerned with man- philosophy,
human and social sciences
- Rationale is for a fuller understanding of the human person in the ever broader and
more complex network of social relationships
- The understanding of man cannot come from theology alone.
- Also a challenge to sciences to grasp the perspectives of meaning, value and
commitment.

3. Methodical Dimension
- The Catholic Social Teachings are Principles of Reflection, Criteria for Judgment and
Directives for action.
LESSON 3
SEEING THE WORLD

LECTURE 1
FROM LOOKING TO SEEING

There is a need for us to move from merely looking to seeing the reality and moving
towards reflection in order for us to truly participate in the social life.

I. LOOKING
- The capacity to see is used, but it is merely looking at something, without interest.
- One sees only from one's perspective and biases and interest. (Subjective)
- One is closed and without interest and does not allow the reality to affect himself or
herself
- One remains in his or her own comfort and not willing to go beyond.

II. SEEING
- It is seeing with attention and interest.
- It is Seeing what is there and not what one thinks. (Objective
- One is open and allows the reality to affect him or her.
- The reality invites one to go out of the comfort zone and start to interact with reality.

III. REFLECTION
- It is an active seeing, one is processing what is seen.
-The Subjective part of the human person's view goes together with the objective reality
for analysis.
- One goes back to himself or herself but with a wider horizon of reality.
- Reality starts to transform the human person and the human person commits to action
which can lead to transformation of the Reality.
LESSON 4
THE CENTRALITY OF THE HUMAN PERSON

LECTURE 1
CHARACTERISTICS OF THE HUMAN PERSON

Conscious Interiority
- Every Human Person has interiority and reasoning, which constitutes subjectivity. One
is conscious of what one is doing and what is happening around him. He or she is not
an object.

Corporeal Subject
- this subjectivity is with a body. Human person is not a mere soul or spirit. This body
contributes many aspects of the human person, like biological process of the body and
sensation.

Free
- there is freedom in the human person. It is a gift of the Maker for the human person to
have a freewill.

Unique
- Everyone is not like any other. Uniqueness is a characteristic that each human person
is endowed with.

Open
- though different form others, the human person is open to others and the possibilities
around.

Social
- This Openness is lived out in the social life of the human person. The capacity and the
need to relate with others.

Responsible
- because the human person is free, he or she is responsible for his or her actions and
decisions, as they affect not only oneself, but also others.
LECTURE 2
HUMAN DIGNITY

Every human person...

- Endowed with inalienable, inviolable and transcendent dignity as an image of God
(SRS 29)
- Redeemed by God thru Jesus Christ and entrusted with eternal destiny (GS 22)
- Must be respected as unique and equal member of the human family (PP 17)
- Actively participating towards the common good in solidarity with others.

Human Dignity
- Respect for the inviolable and transcendent dignity of the human person (CCC 1929)
- Respect for the human person entails respect for the rights that flow from his/her
dignity (CCC 1930)
- Respect for everyone without any exception as 'another self"
- The duty to be a neighbour to the disadvantaged and to those who think and act
differently from us (CCC1932, 1933)

Equality and Differences Among Man and Woman

- By virtue of being created in imago Dei, equally endowed with rational souls and
redeemed by Christ, all enjoy an equal dignity (CCC 1934)
- The equality of men and women lies on their dignity as persons and the rights that flow
from it (CCC 1935)
- There are differences according to God's plan intended for the exercise of solidarity,
complementarity & mutual enrichment (CCC1936-37)
- The need to address the issues of "sinful inequalities" (CCC 1938)

LECTURE 3
INTEGRAL HUMAN DEVELOPMENT

1. TOTALITY OF THE HUMAN PERSON

- For development to be integral (PP 14), it must serve the TOTAL PERSON in all
dimensions including the interior (SRS 29), that is the spiritual dimensions and external
salvation of the human person
- Development must also serve the good of the whole community and of all its members
(SRS 68)
- Human dignity and solidarity are fundamental values from which our development as a
people must proceed AUTHENTIC INTEGRAL DEVELOPMENT
2. COMMUNAL DEVELOPMENT
- Cannot be achieved unless it is thoroughly imbued with JUSTICE and LOVE (EN 35),
"the principal laws of social life". (MM 39)
- For our interpersonal relationship and social structures to be out in order, justice is not
sufficient (OA 23; JW 34). Love is necessary, while the demand of justice is implied by
love, still justice "attains its inner fullness only in love." (JW 34)
- We should go beyond justice.... And that is the perfection of the virtue of love/charity.
Of course, we have to respond to the demands of justice but we need to go beyond it.
- For in justice, the other person can remain "another", an alien. In love, the other
becomes a friend, even a brother or sister in Christ (Mt 3:8; GS 32). Love is fraternity.
Love is at the heart of solidarity (SRS 40).
- The "another" becomes a member of the family (e.g. in the context of an employee
employer relationship).

3. DEVELOPMENT AND PEACE

- "Development is the new name for PEACE" (PP 76-80)
- If we are able to provide for the necessities of people, we can be at peace. This could
also happen if we are able to promote the authentic integral development/total well
being of the whole community and of the person. We could also attain sustainable
development.
- Giving what is due to others
- An authentic sign and presence of development is the presence of peace.