Lesson 5-7

General Luna St.
, Iloilo City 5000, Philippines

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THEOLOGY J 3
A Module for Grade 12 Students

University of Son Agustin
Prepared by the Faculty Members
of the Theology Department
A.Y 2020-2021
JAS-ANZ
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OVERVIEW:
In this lesson we will be discussing four important principles o

the Social Teachings of the Church, which are common
good, solidarity, subsidiarity, and preferential option for the
poor. These principles apply the “supreme commandment o
love of God and neighbor in justice with the problems
emanating from the life of society today" (CSDC 160).
TIME FRAME: 5!he Week
Performance Standard:
The learner shall be able to make a critical reflection of the government
and Church's programs to promote solidarity and subsidiarity for the common
good especially of the poor.
Specific Objectives:
At the end of the lesson, the students shall be able to:
1. demonstrate clear knowledge and understanding of the Catholic Social

Teachings on Common good, Solidarity, Subsidiarity & Preferential Option for
the Poor;
2. write a commentary on the government’s social amelioration program

during the enhanced community quarantine:
3. make a movie review about the Church’s efforts in promoting the principle
of Common Good, Solidarity & Preferential Option for the Poor.
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Prayer: i
Codowf they wecome+oYeuinourneed
that has dfsterbed and even claimed lives.
We pray that You guide the people

tasted to find cures ter this disease
Protect tbe medtrat experts

tkat they may' mtzttstcr to the sick
! wttk competence asd aompaas1os.
We pray for thnse armour.

May they be restored to health soon.
Protect these who care for them.
Grant eternal rest to those who have died.
Gt've us the gzace in this trying time

to crack for the good oC all
azid to beep dbase In need.
the spread of tftis 'etrus

aud to save es fzozn our fears.
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Crant alÎ tïtese t\zrougÎt

aux doté ]esos CkztstTouz Son
Wïzo Ityes aod reîgt x wtth Vou,
tn the unlty of the Holy Splrlt,
one God for ever and ever. Amen.
We B9 to Yoai protection,
oh Holy Mother of C•od.
Do not despise our petition
i:n our necessities,
but deliver ua always from all dangers,
oh Gloztons and Blessed Pirqin. Amen.
Dur Lady, Health of the Sick, prop for as.

Saini Raphael the Amhanqel, praJr for us.
Saint Rock. pram for us.
Sa int Lorenzo Ruiz. prap for as.
Saint Pedro Calunqsod, prfr IOr •:s.
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The story below will tell us how the early Christians practiced solidarity for the
common good nd love for the poor:
Acts 2:43-47
cles and wonders were being done through the

apostles, and everyone was fillwed with owe. All the believers
continued together in close fellowship and shored their
belongings ith one another. They would sell their property and
possession, and distribute the money omng all, according to
what each one needed. Day after day they met as a group in
the Temple, and they had their meal together in their homes,
eating with glad and humble hearts, praising God, and
enjoying the good will of all the people. And every day the
[? Lord added to their group those who were being saved.
The believers
... close fellowship,
.. shared their belongings with one
another,
... sell their property and possession
and distribute the money among all,
... met as a group in the Temple,
ad their meal together in their
homes,
...eating with glad and humble
hearts,
...praising God,
.. enjoying the good will of all the
people.
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The permanent
principles of the
Church’s social
doctrine
constitute the
very heart of
Catholic Social
Teaching.
The principle of the

dignity of the human
person is the
foundation of all the
other principles and
content of the Church's
social doctrine; the
common good,
subsidiarity, and
solidarity (CSDC 160).
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•AII men are called to the same

end: God himself.
•There is a certain resemblance
between the union of the
divine person and the
fraternity that men are to
establish among themselves in
truth and love. Man is created BY God
• Love of neighbor is inseparable and FOR God
(St. Augustine)
from love for God (CCC 1878).
•The Human person needs to live

in society.
•Society is not for him an
extraneous addition but a
requirement of his nature.
•Through the exchange with others,
mutual service and dialogoue
with his brethren, man develops
his potential; he thus responds to
his vocation (CCC 1879).
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The Principle of the Common Good

•The Principle of the
common good, to which
every aspect of social
life must be related if it
is to attain its fullest
meaning, stems from
the dignity, unity and
equality of all people
(CSDC 164).
•The common good indicates the “sum

total of social conditions which allow
people, either as groups or as
individuals, to reach their fulfillment
more fully and more easily” (GS, 26).
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•A society that wishes

and tends to remain at
the service of the
human being at every
level is a society that
has the common good
- The good of all
people and of the
whole person --as its
primary goal.
•The human person

cannot find
fulfillment in himself,
that is, apart from
the fact that he
exists “with” others
and “for” others.
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•This truth does not simply

require that he live with
others at various levels of
social life, but that he seek
unceasingly-- in actual
practice and not merely at
the level of ideas- the good,
that is, the meaning and
truth, found in existing forms
of social life (CSDC 165).
• The common good concerns the

life of all.
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•It calls prudence

from each, and
even more from
those who
exercise the office
of authority
(CCC 1906).
The common good consists of three elements:

(CCC 1906).
•1st, the common

good
presupposes
respect for the
person as such.
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In the name of the

common good, public
authorities are bound
to respect the
fundamental and
inalienable rights of the
human person.
(CCC 1907).
•2nd, the common

good requires the
social well-being
and development
of the group itself.
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• Development is the epitome

of all social duties. Certainly, it
is the proper function of
authority to make accessible
to each what is needed to
lead a truly human life: food,
clothing, health, work,
education and culture,
suitable information, the right
to establish a family, and so
on. (CCC 1908).
•3rd, the common

good requires
peace, that is the
stability and
security of a just
order.
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• It presupposes that
authority should ensure by
morally acceptable means
the security of society and
its members.
•It is the basis of the right to
legitimate personal and
collective defense. (CCC
1909)
Responsibility of everyone for the common good

• The demands of the
common good are dependent
on the social conditions of
each historical period and are
strictly connected to respect
for and the integral
promotion of the person and
his fundamental rights.
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• These demands concern above all

the commitment to peace, the
organization of the State’s powers,
a sound juridical system, the
protection of the environment, and
the provision of essential services
to all, some of which are at the
same time human rights: food,
housing, work, education and
access to culture, transportation,
basic health care, the freedom of
communication and expression,
and the protection of religious
freedom (CSDC 166).
• The common good

therefore involves all cooperation
members of society, no one
is exempt from cooperating,
according to each one’s
possibilities, in attaining it
and developing it (Mater et
Magistra, 53).
Everyone also has the right to enjoy the conditions of

social life that are brought about by the quest for the
common good (CSDC 167).
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• The teachings of Pope Pius XI is still

relevant today:
"the distribution of created goods,
which, as every discerning person
knows, is labouring today under
the gravest evils due to the huge
disparity between the few
exceedingly rich and the
unnumbered propertyless, must
be effectively called back to and
brought into conformity with the
norms of the common good, that
is, social justice” (Quadragesimo
Anno 23).
The common good is always

oriented towards the
progress of persons.
"The order of things must
be subordinate to the order
of persons, and not the
other way around.” This
order is founded on truth,
built up in justice, and
animated by love (CCC
1912).
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Catholic Social Teaching t"

U " …stand9 for a firm
and preserving
determination to
commit oneself to the
good of all and of
each individual
because we are
really responsible for
all,"
-SRS 38
The Principle of Solidiratiy

• Solidarity is an
authentic moral virtue,
not a “feeling of
vague compassion or
shallow distress at the
misfortunes of so
many people, both
near or far (CSDC 193).
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•Solidarity is a firm and

persevering
determination to
commit oneself to the must be
given to the
common good. That is less fortunate
to say to the good of all embers
and of each individual, society.
because we are all
really responsible for all
(SRS,38).
• Solidarity is a virtue directed par

excellence to the common good,
and is found in “a commitment to
the good of one’s neighbour with
the readiness, in the Gospel
sense, to ’lose oneself for the
sake of the other instead of
exploiting him, and to ’serve him'
instead of oppressing him for
one's own advantage
(Centissimus Annus, 57).
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Solidarity
requires that we
see another
person as a
neighbour, a
fellow human
who is equal in
dignity.
Solidarity means
recognizing the
responsibilities we
have to each other, and
taking an active role in
helping others attain
their full potential.
This is more than just a
feeling. It drives us to
action.
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We are called by the

Principle of Human solidarity
solidarity the Good "It requires that we begin to be more
responsive to the demands of the
Samaritan (Luke wider and greater good of all."
10:29-37) to heart,
and to express this
understanding in
how we live and
interact with others,
not as a matter of
charity, but of justice.
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Solidarity makes it
impossible for us
to look away from
the injustices that
our sisters and
brothers
experience.
SOLIDARITY
>We are all one family in the world. Building a
community that empowers everyone to attain
their full potential through each of us respecting
each other’s dignity, rights and responsibilities
makes the world a better place to live.
Saint John Paul II - Sollicitudo rei socialis
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Example of Solidarity:
- a father decides where his family with

young kids will go on holidays (even
though not all the kids like the
destination);
- a municipality decides a name for a new

street (even though some homeowners
don't like that name);
Example of Solidarity:
- a professional body decides what fees

every member lawyer must pay to
practice law;
- a country decides how much money will
be spent on health care (even though
some citizens think that more money
should be spent on wind turbines);
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When should we apply the Principle of

Solidarity?
Whatever helps us reach the

Common Good, because it is in
the nature of that specific society
to have such a responsibility.
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THE PRINCIPLE OF SUBSIDIARITY

Solidarity & Subsidiarity
’> Two complementary principles that
must be respected to have a good
government.
>>> also called the "Principle of
Appropriate Centralization" ("solidarity"),
and the "Principle of Appropriate
Decentralization" ("subsidiarity").
•Excessive intervention by the state can

threaten personal freedom and initiative.
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•The teachings of the Church has elaborated the principle of

Subsidiarity, according to which
•... “community of a higher order should not
interfere in the internal life of a community
of a lower order, depriving the latter of its
functions, but rather should support it in
case of need and help to coordinate its
activity with the activities of the rest of
society, always in view of the common
good.(CCC 1883).
SUBSIDlARITY
Subsidiarity means that
all people have the
right to participate in
decisions that affect
their lives.
These decisions should
be made at the
appropriate level, by
the people most
affected by the
decision.
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It also means that

those in positions of
authority have the
responsibility to
listen to everyone’s
voice, and make
decisions according
Fa the common good.
Partnerships and
collaboration
amongst groups,
including all levels of
government and
social institutions,
are necessary to
work toward a shared,
unified vision for
society.
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Pope Benedict XVI’s teaching, Caritas

in Veritate:
•"Subsidiarity
respects personal
dignity by
recognizing in the
person a subject
who is always
capable of giving
something to
others."
•Respecting the gifts of

others and their
contributions to society,
•we do not take away the
rights, responsibilities
and freedoms of others;
•we do not take over
›‹ what others can do for
” themselves.
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•The Principle of
Subsidiarity
encourages us to
recognize the role
that each person and
community has in
building up a just
world and
contributing to the
•Instead, we encourage
all to participate, to be
accountable to each
other, and take part in
the cultural, economic,
political, and social life
of the civil community
as we search for the
Common Good.
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SUBSIDIARITY
Problems should be
solved at the smallest
, and most intimate level
, possible
Examples of the Principles of Subsidiarity:

- parents let a child choose which clothes he will
wear;
- a municipality lets homeowners decide whether
they will heat their house with electricity or gas;
- a province lets its school boards choose which
teachers will teach in which schools;
- a country lets a province decide what the speed
limits are on its roads;
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When should we apply the

Principle of Subsidiarity?
When the "inferior society" is

in a better position to make
good decisions.
•The principle of Subsidiarity is

opposed to all forms of collectivism.
•It sets limits for state intervention.
• It aims at harmonizing the
relationships between individuals and
societies.
•It tends toward the establishment of
true international order. (CCC 1885).
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•The moral test of any society is

based on how the most
vulnerable are treated.
God’s love is universal,

so this principle does not
intend that we should
focus on the poor to the
exclusion of others, but
rather that we are called
to prioritize those who are
in most need of our
Solidarity.
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•The needs of the poor take

priority over the desires of
the rich, the rights of
workers over the
maximization of profits;
the preservation of the
environment over
uncontrolled industrial
expansion; production to
meet social needs over
production for military
purposes.
•God’s word teaches that

our brothers and sisters
are the prolongation of
the incarnation for each of
us: "As you did it to
one of these, the
least of my
brethren, you did it
to me" (Mt 25:40).
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•The way we treat

others has a
transcendent
dimension: "The
measure you give
will be the
measure you get"
(Mt 7:2).
• It corresponds to the mercy which

God has shown us: "Be merciful,
just as your Father Is
merciful. Do not judge, and
you will not be judged; do
not condemn, and you will
not be condemned. Forgive,
and you will be forgiven; give,
and it will be given to you ...
For the measure you give
will be the measure you get
back" (Luke 6:36-38).
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•The Church’s love for the

poor ... is a part of her
constant tradition." This love
is inspired by the Gospel of
the Beatitudes, of the
poverty of Jesus, and of his
concern for the poor. ..... "
Catechism of the Catholic Church. . , nos.
2444, 2448, quoting Centisimus annus, no.
57, and Libertatis conscientia, no. 68)
•Those who are oppressed by poverty are the

object of a preferential love on the part of the
Church which, since her origin and in spite of the
failings of many of her members, has not ceased
to work for their relief, defense, and liberation."
Catechism of the Catholic Church,

nos. 2444, 2448,
quoting Centisimus annus, no. 57,
and Libertatis conscientia, no. 68)
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• Love for others, and in the first-place love for

the poor, in whom the Church sees Christ
himself, is made concrete in the promotion of
justice. (st. John Paul II, On the Hundredth Ye f entesimus
Annus... ), no. 58)
•The primary purpose of

this special
commitment to the
poor is to enable them
to become active
participants in the life
of society.
It is to enable all persons to share in
and contribute to the common good.
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• The extent of their suffering

is a measure of how far we
are from being a true
community of persons.
These wounds will be
healed only by greater
solidarity with the poor and
among the poor themselves.
(United States Conference of Catholic
8ishops, E:conomic Justice for All, no. 88)
As St. Ambrose put it: “You are

not making a gift of what is
yours to the poor man, but you p. ,
are giving him back what is his. I
You have been appropriating
things that are meant to be for
the common use of everyone.
The earth belongs to everyone, !
not to the rich.” (Blessed Paul VI, On
the Development of Peoples
{Populorum Progressio... ), no. 23)
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A. In the light of the principles of the common

good, solidarity, subsidiarity, and preferential
option for the poor, write a commentary on the
government's social amelioration program (SAP)
during this time of pandemic.
B. Search in youtube or other media some video

about the government and/or Church programs
in promoting the principles of common good,
solidarity, subsidiarity and preferential option for
the poor. Make an illustration of your learning
from the video.
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Instruction: Write 10 significant insights you have learned in

Lesson 5.
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References:
University of San Apustin Theology S Manual,
Pontifical Council for Justice and Peace (2004). Compendium of the Social
Doctrine of the Church. Libreria Editrice Vaticano..
Kuppers, Arnd Schallenberg, Peter (201 6). DOCAT, The Social Teachings of the
Church. Youcat Foundation.
Libreria Edifice Vaticana (2005). Compendium of the Catechism of the Catholic

Church, # 147-150.
-. . . . .
l if... ’- ...., . .-, ;.,. ’;.,. , ..,. , ,;.,,..'|.
• https://www.youtube.com/watch?v=J47IwCEUrtE
htps://youtu.be/4CZcLJkNddU
• https://www.youtube.com/ vatch?v=x6oSJg6 vuBg
• https://www.youtube.com/ vatch?v=iYruYJ8yiqCt
• https://›vww.youtube.com/›vatch?v-qkIafStvtLE
• https://www.youtube.com/Watch?v=yjg6nYhPVaM
• hrps://www.youtube.com/Watch?v=syb2jJMi4E8
• https://www.youtube.com/ vatch?v=mGwuq?IVmF0
• https://www.youtube.com/ vatch?v=gvjCJHhesEA
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OVERVIEW:
In this LESSON, we will reflect on the topic of Human Work a d

how it is connected to our participation in God as a worker
Himself. One of the ways in which we can show our solidarity
for the common good is by participating in man's activity,
that is, to work.
TIME FRAME: 6 he Week
Performance Standard:
The learner shall be able to reflect on the value and importance of work.
Specific Objectives:
At the end of the lesson, the students shall be able to:
1. manifest clear understanding of the Social Teachings of the Church on

Human Work;
2. reflect on the value and importance of work:
3) conduct an interview with a worker, and write a reaction paper on the

value and importance of human work.
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Prayer:
Prayer for Workers

Leader: Let vs continue to recoqnizethenany peoplewhoseworkis a blessing, and to
call those who are in leadership positions to act with justice.
All: God at Compassion, hear ourpraysr,
U/e play for constrMdionworkerswhobuild our homes and pla¢es of work and wonhip,
Sod of Compassion, hear ovr prayer.
¥/e pray for injuredworkerswho are too oRen neglected.
\¥e pray for farmworters and poMltry workerswho help provide us with ourfood dutwho
often worf in dangeaus co1d‘fiols and struggle to provide food for their own families,
• God of Comgssion, hearourprayer.
¥/e pray that ovr legislators and elected oXicials act on the rries for justice In ovr

Ke pray that all owners and nanagn recognize the dignigof workers andupholdthe
standards of ovr faith traditions by providinglivinqwages, aflordabb benefits andthe
fredomofassoclatlon.
• God of ¢omgssion, hearourprayer,
6od of Sxodus, you went to y0ur people in Zgypt, saw their psin and set them free — free
tr0mthe 6ondag of their oppressor. Y0u walled with them to freedom fialk with all at
us who strugglefordignigin the worfpIace,fora living wage and for fair Benefits. Bless
all at us as w• continue working to dringt0rth yoMr isi0n - a Yi5ion afjMstiCe and
peace, kindness and compassion, graceald rrlercy.
• AMEN.
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Then God said: “Let us make humans in our image,

after our likeness. Let them have dominion over the
fish of the sea, the birds of the air, and the cattle,
and over all the wild animals and all the creatures
that crawl on the ground." God created humans in
God’s image; in the divine image God created
them; male and female God created them.
God blessed them, and
fill the earth and subdue
Have dominion over the
sea, the birds of the air
and all the living things M'
that move on the earth.” “
Genesis 1:26-28
To the man he said:

“Because you listened to
you r wife and ate from the
tree of wh ich I had forbidden
you co eat, cursed De the
ground because Of you! In toil
shall you eat its yield all
the days of your life. Thorns
and thistles shall it bring
forth to you, as you eat the
plants of the field. By the
sweat of your fact shall you get
bread to eat, untiI you
return to the ground, from
which you were taken; for you
are dirt, and to dirt you shall
return .”
Genesis 3:17-10
Reflection
f . i I i ›. I for * r‹›l
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The Duty to cultivate and care for the earth

(CSDC 255)
The Old Testament presents

God as the omnipotent
Creator, who fashions man in
his image and invites him to
work the soil, and cultivate
and care for the garden of
Eden in which he has placed
him.
To the first human couple
God entrusts the task of
subduing the earth and
exercising dominion over
every living creature, to
cultivate and care for the
goods created by God.
• Cultivating the earth, exercising dominion over

it means taking care of it, as a wise king cares
for his people and a shepherd his sheep.
• Work is part of the original state of man and
precedes his fall; it is therefore not a
punishment or curse.
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• It becomes toil and pain

because of the sin of
Adam and Eve, who break
their relationship of trust
and harmony with God (cf
Gen, 3:6-8).
• Work has a place of

honour because it is a
source of riches, or at
least of the conditions for
a decent life, and is an
effective instrument
against poverty (cf. Prov.
10:4) (CSDC 256-257).
The duty to work

• No Christian, in light of the fact that
he belongs to a united and fraternal
community, should feel that he has
the right not to work and to lire at
the expense of others (cf. 2Thes
3:6-12).
• Rather, all are charged by the

Apostle Paul to make it a point of
honour to work with their own
hands, so as to “be dependent on
nobody (1Thes 4:12), and to
practice a solidarity which is also
material by sharing the fruits f their
labour with “those in need” (Eph
4:28) (CSDC264).
JA5-ANZ
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• By means of work,
man governs the
world with God;
together with God he
is its lord and
accomplishes good
things for himself
and for others.
• Idleness is harmful to
man's bein9 whereas
activity is good for
his body and soul.
• Christians are called to

work not only to provide
themselves s with bread,
but also in acceptance of
their poorer neighbours,
to whom the Lord has
commanded them to give
food, drink, clothing,
welcome, care and
companionship
(cf. Mt 25:35-36)
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Work honors the

gifts and talents that God has
given to each one of us.
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Human work in the

objective sense, is the
sum of activities,
resources, instruments
and technologies used
by men and women to
produce things, to
exercise dominion
over the earth, in the
words of the Book of
Genesis (CSDC 270).
• In the Subjective Sense, work is the activity of the

human person as a dynamic being capable of performing
a variety of actions that are part of the working process
and that correspond to his personal vocation: “Man has
to subdue the earth and dominate it, because as the
'image of God” he is a person, a subjective being capable
of acting in a planned and rational way, capable of
deciding about himself, and with a tendency to self-
realization. As a person, man is, therefore the subject of
work csDC. 2 a .
ww<x ¥.. .>„,c.K .„i. • ””’v">"81*3RW

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The Goal of Work:

• Work must be oriented to the subject
who performs it, because the end of
work, any work whatsoever, always
remains man.
• “Work is for man and not man for work. It
is always man who is the purpose of
work, whatever work it is that is done by
man- even if the common scale of values
rates it as the merest ‘service’, as the
most monotonous, even the most
alienating work” (CSDC 272).
Three Moral Significance of Work

1) It is the principal way that people
exercise the distinctive human capacity
self-expression and self-realization.
- Man must work in order to respond to the
fulfill their material needs.

- Work is needed to form and maintain a family
- Work is needed to have a right to property.
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2. Work enables people to
contribute the well-being
the larger community.
- Work is not only for one’s self.
- It is for one’s family, for the nation,
and indeed, for the benefit of the
entire human family.

3. Work contributes to the common good
of the human family.
• Work remains a good thing, not only
because it is useful and enjoyable, but
also because it expresses and
increases the worker’s dignity.
• Through work, we do not only
transform the world, we are
transformed ourselves, becoming
“more a human being” (LE 9).
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Ethical meaning of work
• Work is a good thing for the human

person—a good thing for his or her
humanity
—through work the human person not
only transforms nature, adapting it to
his or her own needs, but he or she
also achieves fulfillment as a human
being and indeed in a sense becomes
“more a human being."
Laborer Exercens (On Human Work), #9
The Spirituality of Work

• Work is a vocation.
• In the Creator’s plan, created realities, which
are good in themselves, exist for man’s use.
• The wonder of the mystery of man’s
grandeur makes the psalmist exclaim: “What
is man that you are mindful of him, an0 the
son of man that you care for him? Yet you
have given him dominion over the works of
your hands,“ you have put all things un0er has
feel (Ps 8:5-7). (CSDC 255).
JA5-ANZ
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The Spirituality of Work

• Work has a place of honor
because it is a source of riches,
or at least, of the conditions for
a decent life, and is, in principle,
an effective instrument against
poverty. (Ps 10:4). (CS ›C
257).
By means of his or her work the

human person commits himself
or herself, not only for his or her
own sake but also for others
and with others. Each person
collaborates in the work of
others and for their good.
Centesimus Annus (‹ me Hundred
Years), #43
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Work constitutes a foundation for the

formation of family life, which is a natural
right and something the human person is
called to.
... the family constitutes one of the most
important terms of reference for shaping the
social and ethical order of human work
. the family is simultaneously a
community made possible by work and the
first school of work, within the home, for
every person.
Laborem Exercens (On Human Work), #10
It is the respect for the objective

rights of the worker—every kind
of worker: manual or intellectual,
industrial or agricultural, etc.
that must constitute the
adequate and fundamental
criterion for shaping the whole
economy,
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The Social Dimension of Work

• A person’s work is naturally
connected with that of other people.
Today “more than ever, work is work
with others and work for others. It is
a matter of doing something for
someone else".
- The fruits of work offer occasions for
exchange, relationships and
encounter. (CSDC 273).
JA5-ANZ
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The rights of workers like other rights are

based on the nature of the human person and on his
transcendent dignity.
The Churchs social Magisterium has seen fit to Iist some of these rights,
in the hope that they will be recognized in judicial systems which are:
• the right to a r/orking enuronmenl and to manufa¢turilg pr«esses

which are not harmful to the workers physical health or to their
moral integrity;
• the right that ones personality in the workplace should be safeguarded
"without suffering any affront to one‘s conscience or personal dignity;
• the right to appropriate subsidies that are necessary for the
subsistence of unemployed workers and their families;
• the right to a pension and to insurance lor old age, sickness, and in case
of work-related accidents;
° the right to social security connected with maternity;
• the right to assemble and form associations.
JAS-ANZ
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One method used by unions in

pursuing the just rights of their
members is the strike or work
stoppage, as a kind of ultimatum to
the competent bodies, especially the
employers. This method is recognized
by Catholic social teaching as
legitimate in the proper conditions
and within just limits.
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The teaching of the Catholic Church regarding the

dignity of the worker has many implications for us
today. Below are a couple of examples:
• Paying employees, a just wage

• Providing employees with a safe
working environment
• Working to end unj ust discrimination
• Working to end forced labor
• Changing our buying habits to support
companies that treat workers fairly
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We must work for the end of slavery, which has

taken the form of human trafficking. Forced labor
of any kind, including within the sex industry,
reduces the person to a means of profit, violating
his/her dignity a s a h u ma n being made in the
image of God.
Whatever you do,

work at it with all your
heart, as working for the
Lord, cot for human
masters.
Colossians 3:23
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Those who work their land

will have abundant food,
but those who chase
fantasies have no sense.
Proverbs 12:11
Diligent hands will All hard work

rule. but laziness brings a profit, but
ends in forced mere talk leads
labor, only to poverty.
Proverbs 12:2@ Proverbs 14:23
JAS-ANZ
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Performance Task:
Conduct an interview with a worker (ex. Farmer, Housemaid,

Driver, Construction Worker, Vendor, any Professional, your
parents/siblings, etc). Formulate your own questions, i.e.
whatever you want to learn from them.
Write a summary of your interview, then your learning/

reflection, focusing on the questions below.
1. WFJV Î?EJOULD @EO@LE WOŒK?

2. WHAT IS THE IMPORTANCE OF
WORK
A.
B. YOUR FAMILY
C. OUR SOCIETY
JAS-ANZ
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REFERENCES
' Catholic Bible.
' Ponlifical Council for Justice and Peace (2004). Compendium of the Social
Doctrine of the Church. Libreria Edilrice Valicana. Word 8 Life Publications.
Link: http://www.vatican.val
roman curidponlifical councils/justpeace/documents/rc pcyustp»ace doc
20060526 compendia-dotl-so en.html
° Ponlifical Council for lhe Promotion 4 New Evangelizalion (2016). DO CAT,
THE SOCIAL TEACHING OF THE CHURCH. Word 8 Life Publishing,
ManiIa1 Philippines.
' Leo XIII. Encyclical Rerum Novamm. Libreria Edilrice Valicana. 1891. or
link: hltp:I/ww.vatican.vdcontenMe>xiii/»n/»ncycIicals/documents/hf l-
xiii enc 15051891 rerum-novarum.html
' Pius XI. Encyclical Quadragesimo Anoo. Libreria Edilrice Vaticana. 1931. or
link:
° htlp:/knvw.vaIican.valconIenLpius-xilenlencycIicaIs/documents/hf p
xi enc 19310515 quadragesim>anno.hlml
° John Paul II. Encyclical Laborem Exercens. Libreria Edilrice Vaticana. 1981.
LE# 4, 9 or link: htlp://ww.vatican.vdconI»nI/john-paul-
ii/enlencycIicaIs/documenIs/hfyp-ii enc 14091981 laborer-exercens.html
JAS-ANZ
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JAS-ANZ '
Catholic
Social
Teachings
On
THE ECONOMY
Objectives:
At the end of the lessons the students will be able to:
1. demonstrate clear knowledge and understanding of the Catholic Social
Teachings on the Economic Life;
2. critically reflect and analyze the economic situation of the country in the light of
the Social Teachings of the Church;
3. write a reaction paper on the effects of the pandemic to the economic situation of
the family and suggest ways to preserve the family’s economy.
Reflection
How does this covid
19 pandemic affect
your economic life?
Economy
• the wealth and resources of a
country or region, especially in terms
of the production and consumption
of goods and services.
• careful management of available
resources
• Economy is the management of
financial matters for a community,
business or family. PRODVCEBS CON€VMERS
What Is Economics?
• Economics is a social science concerned with the production, distribution, and
consumption of goods and services.
• It studies how individuals, businesses, governments, and nations make choices
about how to allocate resources.
(https://www.investopedia.com/terms/e/economics.asp)
BIBLICAL ASPECT
*In the Old testament, a twofold attitude

towards economic good and riches are
found.
1. An attitude of appreciation sees the
availability of material goods as
• necessary for life. Abundance, not wealth
or luxury is sometimes seen as a blessing
’” from God.
2. Economic goods and riches are not in
themselves condemned so much as their
misuse. The prophetic tradition
• condemns fraud, usury, exploitation and
gross injustice especially when directed
,§, towards the poor.
• Those who recognize their own
poverty before God regardless of their
situation in life, receive particular
attention from him, when the poor
seeks, the Lord answers; when he
cries out, the Lord listens.
• The divine promises are addressed to
the poor.
• They will be heirs to the covenant
between God and his people. When
sought or accepted with a religious
attitude, poverty opens the person this
attitude of recognizing and accepting
the order of creation.
• God is the first owner of all goods of ..
the earth.
• In the light of Revelation,
.r r t‹r IM F i i‹1 f r H.
economic activity is to be
considered and undertaken as a
grateful response to the
vocation which God holds out
for each person.
S i I . ¥/.1i ‹ k . i i r' i ‹ rț i.\ ITłž : • Man is placed in the garden to
r \' r I-.y r ‹i ti i ii ‹ ž , -\ź i 1 t/ T r , till and keep it, making use of it
within well specified limits (cf.
Gen 2:16-17) with a
commitment to perfecting it (cf.
Gen 1:26-30, 2:15-16; Wis 9:2-
3).
•Bearing witness to the grandeur
and goodness of the Creator, he
walks towards the fullness of
freedom to which God calls
him. Good administration of
the gifts received, and of
material goods also, is a work
of justice towards oneself and
towards others.
•What has been received should
be used properly, preserved
and increased, as suggested by
the parable of the talents (cf.
Mt 25:14-30; Lk 19:12-27).
•Economic activity and material
progress must be placed at the
service of man and society.
•Jesus sums up all of revelation in
calling the believer to become rich
before God (cf. Lk 12:21).
•The economy too is useful to this
end, when its function as an
instrument for the overall growth
of man and society, of the human
quality of life, is not betrayed.
CHURCH TEACHING ON ECONOMY— A RESPONSE TO POVERTY
THE PRINCIPLE OF THE UNIVERSAL DESTINATION OF GOODS

The Universal Purpose of
Goods
The world’s goods are meant for all. God
destined the earth and all it contains for all
humanity, so that all created things would
be shared fairly by all humankind under
the guidance of justice tempered by
charity.* Although the Church upholds the
right to private property this is subordinate
to the right to common use and the overall
common good.
*G audium Et Spes
Wealth exists to be shared (CSDC# 328-329)
• Goods, even when legitimately owned,
always have a universal destination; any
type of improper accumulation is
immoral, because it openly contradicts
the universal destination assigned to all
goods by the Creator.
• B Christian salvation is an integral
liberation of man, which means being
freed not only from need but also in
respect to possessions.
• D “For the love of money is the root
of all evils; it is through this craving
that some have wandered away from
the faith” (1 Tim 6:10).
Wealth exists to be shared (CSDC# 328-329)
• B The Fathers of the Church
insist more on the need for the
INTRODUCING AN ALL-REW WAY TO SHOP
conversion and transformation
of the consciences of believers
than on the need to change the
social and political structures of
their day.
•B They call on those who work
in the economic sphere and who
possess goods to consider
themselves administrators of the
goods that God has entrusted to
them.
• Riches fulfil their function of service
to man when they are destined to
produce benefits for others and for
society.
• In the perspective of St. John
Chrysostom, riches belong to some
people so that they can gain merit
by sharing them with others.
Wealth is a good that comes from God and is to be

used by its owner and made to circulate so that even
the needy may enjoy it. Evil is seen in the immoderate
attachment to riches and the desire to hoard.
•The rich man — Saint Gregory
the Great says —is only an
administrator of what he
possesses; giving what is
required to the needy is a task
that is to be performed with
humility because the goods do
not belong to the one who
distributes them.
He who retains riches only for himself is not innocent;

giving to those in need means paying a debt.
The relation between morality
and economics is necessary.
MORALITY
AND THE
ECONOMY Economic activity and moral
(CSDC# 330- behavior are intimately joined
one to the other.
335)
The necessary distinction between
morality and the economy does not
entail the separation of these two
spheres but, on the contrary, an
important reciprocity.
•“In the economic and social
realms, the dignity and
complete vocation of the
human person and the
welfare of society as a
whole are to be respected
and promoted.
•For man is the source, the
center, and the purpose of
all economic and social
life”.
•It would not be
acceptable to achieve
economic growth at the
expense of human beings,
entire populations or
social groups,
condemning them to
indigence.
•If economic activity is to
have a moral character, it
must be directed to all
men and to all peoples.
•Everyone has the right to
participate in economic life
and the duty to contribute,
each according to his own
capacity, to the progress of
his own country and to that
of the entire human family.
Everyone is responsible for everyone else, then each
person also has the duty to commit himself to the
economic development of all.
Private Initiative and business Initiative
CSDC# 336-345
•The Church's social doctrine considers

the freedom of the person in economic
matters a fundamental value and an
inalienable right to be promoted and
defended.
•“Everyone has the right to economic
initiative; everyone should make
legitimate use of his talents to
contribute to the abundance that will
benefit all, and to harvest the just fruits
of his labour”.
•The creative dimension is an
essential component of human
activity, even in the area of
business, and it is especially
manifested in the areas of
planning and innovation.
•At the basis of this teaching, we
can see the belief that “man's
principal resource is man
himself. His intelligence enables
him to discover the earth's
productive potential and the
many different ways in which
human needs can be satisfied”.
Business and its goals (CSDC# 338-342)
•Businesses should be characterized by their
capacity to serve the common good of
society through the production of useful
goods and services.
•In seeking to produce goods and services
according to plans aimed at efficiency and
at satisfying the interests of the different
parties involved, businesses create wealth
for all of society, not just for the owners
but also for the other subjects involved in
their activity.
•In a business undertaking, the economic
dimension is the condition for attaining not
only economic goals, but also social and
moral goals, which are all pursued together.
•All those involved in a business
venture must be mindful that the
community in which they work
represents a good for everyone
and not a structure that permits
the satisfaction of someone's
merely personal interests.
•The Church's social doctrine has
emphasized the contribution that
such activities make to enhance
the value of work, to the growth of
a sense of personal and social
responsibility, a democratic life and
the human values that are
important for the progress of the
market and of society.
•Although the quest for
equitable profit is acceptable
in economic and financial
activity, recourse to usury is to
be morally condemned:
“Those whose usurious and
avaricious dealings lead to the
hunger and death of their
brethren in the human family
indirectly commit homicide,
which is imputable to them”.
This condemnation extends also to international economic relations,

especially with regard to the situation in less advanced countries, which
must never be made to suffer “abusive if not usurious financial systems”.
Role of business owners and management
(CSDC# 343-345)
• Economic initiative is an expression of human
intelligence and of the necessity of
responding to human needs in a creative and
cooperative fashion.
• The roles of business owners and /ooyera{ iVe
management have a central importance from
the viewpoint of society, because they are at
the heart of that network of technical,
commercial, financial and cultural bonds that
characterizes the modern business reality.
The Church’s social doctrine insists on the need for business owners and
management to strive to structure work in such a way so as to promote the
family, especially mothers, in the fulfilment of their duties.
ECONOMIC INSTITUTIONS AT THE SERVICE OF MAN
(CSDC# 346-360)
•One of the higher priority issues in economics
is the utilization of resources, that is, of all
those goods and services to which economic
subjects — producers and consumers in the
private and public spheres — attribute value
because of their inherent usefulness in the
areas of production and consumption.
•The Church's social doctrine, while
recognizing the market as an irreplaceable
instrument for regulating the inner workings
of the economic system, points out the need
for it to be firmly rooted in its ethical
objectives, which ensure and at the same
time suitably circumscribe the space within
which it can operate autonomously.
The New Things in the Economic Sector
• Our modern era is marked by the complex
phenomenon of economic and financial
globalization.
• Globalization gives us new hopes while at
the same time it poses troubling questions
• Globalization is able to produce potentially
beneficial effects for the whole of
humanity.
• Economic —financial and technological
powers have mentally strengthened each
other, making the whole process of this
present phase of transition extremely
rapid.
• Looking after the common good means
making use of the new opportunities for
the redistribution of wealth among the Globalization in Economics
different areas of the planet, to the benefit
of the unprivileged that until now have Migration an‹
Movement of Pei
been excluded or cast to the sidelines of
social and economic progress.
• An adequate solidarity in the era of Disseminstior
globalization requires that human rights be Knowledge
defended. WallStreetMojo
• One of the fundamental tasks of those

actively involved in international economic
matters is to achieve for mankind an
integral development in solidarity that is to
say it has to promote the good of every
person.
CALL FOR GLOBAL SOLIDARIH
For the Church social doctrine, the

economy is only one aspect and one
dimension of the whole of human activity.
Faced with the rapid advancement of
technological and economic progress and
with the equally rapid transformation of the
processes of production and consumption,
the Church authority senses the need to
propose a great deal of educational and
cultural formation.
Video Presentation
• What is Economics?
htt www. outube.com watch?v=A kxXNF9LT8
• Universal destination of Goods
htt www. outube.com watch?v=i 0tUHo7Qco
• Quadragesimo Anno on Universal destination of earthly goods
htt www. outube.com watch?v=F 7ix4u-tVo
Rerum Novarum on the right to private property
htt www. outube.com watch?v=ii0F7x94Tnk
Assignment
• List down 10 important insights you learned
from lesson 7.
•Write a reaction paper on the effects of the
pandemic to the economic situation of your
family and suggest ways to preserve the family’s
economy.

Lesson 5-7

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General Luna St.

, Iloilo City 5000, Philippines

OFFICE FOR THEOLOGICAL STUDIES AND FORMATION “ ” tt+****

A Module for Grade 12 Students

of the Theology Department

In this lesson we will be discussing four important principles o

TIME FRAME: 5!he Week

At the end of the lesson, the students shall be able to:

1. demonstrate clear knowledge and understanding of the Catholic Social

2. write a commentary on the government’s social amelioration program

Codowf they wecome+oYeuinourneed

that has dfsterbed and even claimed lives.

We pray that You guide the people

Protect tbe medtrat experts

We pray for thnse armour.

Gt've us the gzace in this trying time

the spread of tftis 'etrus

Crant alÎ tïtese t\zrougÎt

Dur Lady, Health of the Sick, prop for as.

cles and wonders were being done through the

OFFICE FOR THEOLOGICAL STUDIES AND FORMATION “ ” tt+****

The principle of the

•AII men are called to the same

•The Human person needs to live

The Principle of the Common Good

•The common good indicates the “sum

•A society that wishes

•The human person

•This truth does not simply

• The common good concerns the

•It calls prudence

The common good consists of three elements:

•1st, the common

In the name of the

•2nd, the common

• Development is the epitome

•3rd, the common

Responsibility of everyone for the common good

• These demands concern above all

• The common good

Everyone also has the right to enjoy the conditions of

• The teachings of Pope Pius XI is still

The common good is always

Catholic Social Teaching t"

The Principle of Solidiratiy

•Solidarity is a firm and

• Solidarity is a virtue directed par

We are called by the

Saint John Paul II - Sollicitudo rei socialis

- a father decides where his family with

- a municipality decides a name for a new

- a professional body decides what fees

When should we apply the Principle of

Whatever helps us reach the

THE PRINCIPLE OF SUBSIDIARITY

•Excessive intervention by the state can

•The teachings of the Church has elaborated the principle of

It also means that

Pope Benedict XVI’s teaching, Caritas

•Respecting the gifts of

Examples of the Principles of Subsidiarity:

When should we apply the