Issues On Health

DE LA SALLE UNIVERSITY-DASMARINAS
COLLEGE OF EDUCATION
RELIGIOUS EDUCATION DEPARTMENT
Modules for REED003

COURSE CODE : D-REED003
COURSE TITLE : Christian Commitment in Contemporary Society
COURSE TYPE : Lecture
COURSE CREDIT : 3 Units
PRE-REQUISITES : D-REED002 - Christian Discipleship in the Modern World
NAME AND CONTACT INFO OF PROF: _________________________________________
COURSE DESCRIPTION:
This course will help you develop a deeper relationship with God and the community
through a better understanding of your Christian humanity – being moral persons, freely and
responsibly discerning and making moral decisions based on experience and existing moral
norms. This course leads you towards Christian commitment to lead a moral and virtuous life in
the contemporary society.
Furthermore, this course adheres to the DLSUD’s “Care for What Matters” model by
observing special provisions on course content, modality, pacing, pedagogy, assessment type,
communication and feedback based on applicable guidelines for safety amidst the current
challenges and limitations brought about by the pandemic. Hence, depending on your
circumstances, this class may be delivered either through a fully online mode or offline /
module-based mode. This course is also compliant with Outcomes-Based Education (OBE)
and 21st Century Learning Design frameworks.
Course Learning Outcomes Topic Learning Outcomes

CLO1. Understand the basic concepts TLO1. Identify and understand the
needed to make sound moral fundamental concepts in Christian
judgments on certain situations; morality to make sound moral
judgments on specific situations.
TLO2. Demonstrate one’s appreciation of

the value of human life as a gift and a
responsibility by showing acts of
kindness to everybody
CLO2. Recognize the importance of faith TLO3 Demonstrate the importance of
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in deepening one’s regard for a sources and modifiers of human acts
morally upright life; in one’s regard for a morally upright
CLO3. Evaluate the social implications TLO4. Demonstrate and defend the
importance of following the importance of law, conscience,
existing moral norms and Christian justice and love in the society and
principles. one’s conviction to live a virtuous life
CLO4. Integrate and live in one’s life the TLO5. Apply learning insights from earlier
spirit of communion and mission discussions and reflections in dealing
by being concerned for the well- with moral issues such as Abortion,
being of every person and of the Euthanasia and Sexuality.
whole creation; TLO6.
Acknowledge one’s weaknesses and
failings by spending moments of
reflection and prayer
CLO5. Create a relevant and meaningful TLO07. Execute and implement a relevant
outreach activity for the lost, least, and meaningful outreach activity for
and last members of the society as the poor as a foretaste of being
concrete manifestation of being agents of social transformation.
agents of social transformation;
CLO6. Demonstrate learning skills in 21st TLO8. Apply collaboration, knowledge
century learning design. construction, skilled communication,
real-world problem-solving and
innovation, use of ICT for learning,
and self-regulation in the course
activities.
Module 1
The Human Person as Moral Agent
I. Scripture Reading and Opening prayer
Gospel: Luke 6: 1-5
And it came to pass on the second first sabbath, that as he went through the corn fields, his
disciples plucked the ears, and did eat, rubbing them in their hands.
And some of the Pharisees said to them: Why do you that which is not lawful on the sabbath
days?
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And Jesus answering them, said: Have you not read so much as this, what David did, when
himself was hungry, and they that were with him:
How he went into the house of God, and took and ate the bread of proposition, and gave to them
that were with him, which is not lawful to eat but only for the priests?
And he said to them: The Son of man is Lord also of the sabbath.
Reflection:
JESUS AND THE SABBATH
We should notice, in this passage, what excessive importance hypocrites attach to trifles. We are
told that, "One Sabbath day as Jesus was walking through some grainfields, his disciples broke
off heads of wheat, rubbed off the husks in their hands, and ate the grains." At once the
hypocritical Pharisees found fault, and charged them with committing a sin. They said, "Why do
you that which is not lawful to do on the Sabbath days?" The mere act of plucking the heads of
wheat of course they did not find fault with. It was an action sanctioned by the Mosaic law.
(Deut. 23:25.) The supposed fault with which they charged the disciples, was the breach of the
fourth commandment. They had done work on the Sabbath, by taking and eating a handful of
food.
This exaggerated zeal of the Pharisees about the Sabbath, we must remember, did not extend to
other plain commandments of God. It is evident from many expressions in the Gospels, that
these very men, who pretended such strictness on one little point, were more than lax and
indifferent about other points of infinitely greater importance. While they stretched the
commandment about the Sabbath beyond its true meaning, they openly trampled on the tenth
commandment, and were notorious for covetousness. (Luke 16:14.) But this is precisely the
character of the hypocrite. To use our Lord's illustration, in some things he makes fuss about
straining out of his cup a gnat, while in other things he can swallow a camel. (Matt. 23:24.)
Prayer:
Holy Spirit
You love us and offer us the gift of association.
You call us to live with joy.
You invite us to be people with creative inner life.
Lord, grant us your strength for a life full of meaning
Fill us with your grace so that we will live the values of the gospel
Our inner life will grow.
And that we will be credible witnesses
Together with the entire Lasallian Family
In the midst of our world.
We make this prayer through the intercession of Mary
Queen and Mother of Christian Schools, and through
The intercession of Saint John Baptist de la Salle, patron of teachers. Amen.
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Our Lady of the Star, pray for us.
St. John Baptist de La Salle, pray for us.
Live Jesus in our hearts, forever!
In the name of the Father and of the Son and of the Holy Spirit. Amen.
II. Learning Outcomes:
CLO2: Recognize the importance of faith in deepening one’s regard for a morally upright life;
CLO3: Evaluate the social implications importance of following the existing moral norms and
Christian principles.
CLO4: Integrate and live in one’s life the spirit of communion and mission by being concerned
for the well-being of every person and of the whole creation;
TLO1: Identify and understand the fundamental concepts in Christian morality to make sound
moral judgments on specific situations.
TLO2: Demonstrate one’s appreciation of the value of human life as a gift and a responsibility
by showing acts of kindness to everybody
TLO3: Demonstrate the importance of sources and modifiers of human acts in one’s regard for a
morally upright
TLO4: Demonstrate and defend the importance of law, conscience, justice and love in the society
and one’s conviction to live a virtuous life
TLO6: Acknowledge one’s weaknesses and failings by spending moments of reflection and
prayer
TLO8: Apply collaboration, knowledge construction, skilled communication,
real-world problem-solving and innovation, use of ICT for learning, and self-regulation
in the course activities.
III. Learning Requirements

A) Scripture readings
B) Activity
C) Assessments
D) Personal reflection
E) Copy of course syllabus, bond paper, drawing/coloring materials
IV. Starting Activities
Activity1: Orientation
A. Course Orientation: Please read the syllabus. If you have any question or
clarification, you may send a message to your professor through text or FB
messenger.
B. Review of previous REED subjects: Write at least one important lesson you have
learned from each of the previous REED subjects you have taken (REED001and
REED 002). Explain why you consider them important. Write your answers on a
separate sheet of paper.
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Activity2: “Getting-to-know-myself-better”
Instructions: This lesson begins with a “Getting-to-know-myself-better” activity. Please

limit your answers to 1 sentence for each question.
Name: ______________ Date: _______________

Course/Year/Section:____________________ Prof: _______________
Activity 1: “Getting-to-know-myself-better”
1. What is your ultimate desire in life?
___________________________________________________________
_____________________________________________________________
2. What is your happiest moment/experience or greatest achievement in
living life so far?
___________________________________________________________
_____________________________________________________________
3. What talent/gift/skill can you share with others or contribute to your
community?
___________________________________________________________
_____________________________________________________________
4. How important are other people (parents, siblings, classmates, etc) to your
life?
___________________________________________________________
_____________________________________________________________
5. If you are going to express yourself in a creatively way, what would you
create to show your present state of mind?
___________________________________________________________
_____________________________________________________________
Note: Please submit your work to your professor later.
V. Lesson Proper (From the revised textbook Christian Morality in Contemporary

Society by: Esteban T. Salibay Pp.5-31)
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VI. Enabling Assessment1
Name: _________________________________________Date: _________________________

Course/Year/Section: _____________________________Professor: _____________________
MULTIPLE CHOICE. Write the letter only of the correct answer on the space provided. Avoid
any erasure. It would invalidate your answer.
_____1 It is the nature of man/woman to relate with other beings around him/her.
A. Free B. Relationship C. Social Being D. Intelligent Being
_____2. It is the freedom to do whatever we want to do.
A. Basic freedom B. Internal freedom C. Inner freedom D. External freedom
_____3. This freedom is exercised at the very core of the human person and is a free
determination
of oneself.
A. Freedom of choice B. Initial Freedom C. Absolute Freedom D. Fundamental
Freedom
_____4. Humans are accountable to God for what they are and what they make of themselves.
A. Potential responsibility B. Accountable stewardship C. Dominion D. Integrity
_____5. This is considered the most precious possession of an individual whose value comes not
from what a person “has” but from what s/he “is.”
A. Dignity B. Love C. Faith D. Destiny
_____6. The subject and the center of Christian morality is the
A. Homo sapiens B. Homo Potens C. Human Person D. Humans
_____7. The dignity of the human person is founded on his/her being
A. an image of God B. a relational being C. an embodied subject D. a thinking being
_____8. “Human existence does not come before relationship, but is born of relationship.” This
talks about the human person as
_____9. “The human person is in charge of his or her life.” This talks about the human person as
_____10. “We have been called to live in freedom – but not a freedom that gives rein to the
flesh”
(Gal 5:1, 13-16)
a. Fundamental freedom c. Freedom for
b. Freedom d. Freedom from
_____11. Man/woman naturally wants to be with others. This speaks about man/woman as
a. Naturally good b. Relational c. Human being d. Christian
_____12. Filipinos give importance to their families. This highlights their being
a. Meal-oriented c. Kundiman-oriented
b. Family-oriented d. Relationship-oriented
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_____13. It is the principle of human acts where the person can decide for something and seek it
if it is known.
a. Voluntariness b. Knowledge c. Consent d. Freedom
_____14. It is the faculty of man/woman to choose what is good and right for him/her in
accordance to what God has intended him/her to be.
a. Instinct b. Freedom c. Freewill d. Knowledge
_____15. It is the power not to say or do anything but to do good.

A. Fundamental freedom B. Authentic freedom
C. External freedom D. Freedom for
_____16. They are actions that proceed from the intellect and freewill of the person performed
with consent.
A. Involuntary actions B. Acts of man C. Voluntariness D. Human acts
_____17. This law flows from the human nature.
A. Natural law B. Human Law C. Divine law D. Eternal law
_____18. It is the property of natural law that the rights and duties it establishes apply to all men
and women.
A. Solidarity B. Universality C. Immutability D. Certainty
_____19. It is the plan of the Divine Wisdom.
A. Eternal law B. Human law C. Civil law D. Ecclesiastical law
_____20. These laws are mediate participations of the eternal law expressed in human terms.
A. Eternal laws B. Divine laws C. Natural laws D. Human laws
Note: Please submit this paper to your professor later.
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VII. Closing Prayer
Lord, As I end this lesson, I want to give honor to You.

Thank You for the time I had today to learn topics about human person.
May You bless each person I encounter, the people who took their time to make this
module, my family and loved ones, my friends, the frontliners, the sick and all
humans whom You created according to Your image and likeness and let Your hand
of protection be on them throughout the rest of the week.
Let the work done here today come to fruition, and let it all be
for Your glory. Help each of us to do our parts in bringing to reality the lessons
discussed in this module. This we ask through Christ, our Lord. Amen
The Lasallian Prayer: I will continue O my God to do all my actions for the love of you.
VIII. References:
Main Reference: Salibay, E. (2013). “Christian Morality in Contemporary Society: A

Worktext and Textbook for College Students”. C&E Publishing, Inc. Quezon City (a revised
version of the textbook in REED143) written by Esteban T. Salibay, Jr. for the use of DLSUD students is
being used as the main reference for this course. With the permission of the author, salient portions of the
book have been uploaded in the Schoolbook and included in the printed version of the module for the use
of REED faculty and students.
Other References:
Catechism for Filipino Catholics. (1997) Catholic Bishops’ Conference of the Philippines.
file:///C:/Users/henbernardo/Downloads/Catechism%20for%20Filipino%20Catholics
%20(CFC)%20(%20PDFDrive.com%20).pdf
Catechism of the Catholic Church. (1993). Libreria Editrice Vatican City.
https://www.vatican.va/archive/ENG0015/_INDEX.HTM
Gaudium et Spes (Pastoral Constitution on the Church in the Modern World) (1965). Second
Vatican Council. http://www.vatican.va/archive/hist_councils/ii_vatican_
council/documents/vat-ii_const_19651207_gaudium-et-spes_en.html
Second Plenary Council of the Philippines. (1991). Catholic Bishops Conference of the
Philippines. file:///C:/Users/henbernardo/Downloads/1107-3660-1-PB.pdf
Episcopal Commission on Catechesis and Catholic Education (ECCCE). (1983). Maturing in
Christian Faith. Manila: National Catechetical Directory of the Philippines.
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Module 2
Sources and Modifiers of Human Acts
I. Scripture Reading/Opening Prayer
Matthew 23
1 Then Jesus spoke to the crowds and to his disciples, 2 [b]saying, “The scribes and the
Pharisees have taken their seat on the chair of Moses. 3 Therefore, do and observe all things
whatsoever they tell you, but do not follow their example. For they preach but they do not
practice. 4 They tie up heavy burdens[c] [hard to carry] and lay them on people’s shoulders,
but they will not lift a finger to move them. 5 [d]All their works are performed to be seen.
They widen their phylacteries and lengthen their tassels. 6 [e]They love places of honor at
banquets, seats of honor in synagogues, 7 greetings in marketplaces, and the salutation
‘Rabbi.’ 8 [f]As for you, do not be called ‘Rabbi.’ You have but one teacher, and you are all
brothers. 9 Call no one on earth your father; you have but one Father in heaven. 10 Do not be
called ‘Master’; you have but one master, the Messiah. 11 The greatest among you must be
your servant. 12 Whoever exalts himself will be humbled; but whoever humbles himself will
be exalted.
source: New American Bible (Revised Edition)
Reflection:
- The Pharisees get a hard time from Jesus, because he is trying to draw them away from
trivialities to something deeper—a dynamic relationship with the living God. Is there
anything of the Pharisee in me? Do I live for show, always worried about what others
think of me? Am I superficial, flitting from one thing to the next, while ignoring the calls
of God in the depth of my heart to something richer and more satisfying?
- Authority is not for power but for empowering and enabling others. Real authority is a
form of service, not a way of control. We are all brothers and sisters. Jesus tells us
that the greatest among us is the one who best serves the needs of those around them
rather than the one who has the most impressive titles.
Who can I serve today with love?
Prayer:
Lord, help me to be a better follower of yours, and to listen for what you are trying to tell me.
May my daily meetings with you quietly transform me. In the words of the beautiful prayer,
‘may I see you more clearly, love you more dearly, and follow you more nearly’ (Saint
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Richard of Chichester).
St. John Baptist de Lasalle, pray for us.
Live Jesus in our hearts, forever.
B) Activity
C) Assessments
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IV. Starting Activity2
Reflection Question and Activity: Ponder on the

following questions.
1. If human act is subject to moral responsibility,

how do we measure an act as good or bad?
What makes an act wrong? What makes an act
good?
2. Can there be reasonable excuses when one
commits a morally wrong action?
3. Modifiers of human acts are also known as obstacles. These obstacles affect people’s
understanding of and freedoms associated with their actions. Despite the challenges of these
obstacles we strive to offer our best to God, that is, to be a morally good and responsible person.
Read and reflect on the lyrics of the song, “I Offer My Life.” Illustrate/Draw your personal
offering to God. Write a brief description of your offering to God.
“I Offer My Life”
All That I am, all that I have
I lay them down before You, Oh Lord
All my regrets, all my acclaims
The joy and the pain, I am making them yours
Lord, I offer my life to You

Everything I’ve been through, use it for Your Glory
Lord, I offer my days to you
Lifting my praise to You as a pleasing sacrifice
Lord I offer You my life
Things in the past, things yet unseen

Wishes and dreams that are yet to come true
All of my hopes, all of my plans
My heart and my hands are lifted to You
Lord, I offer my life to You

Everything I’ve been through, use it for Your glory
Lord, I offer my days to you
Lifting my praise to You as pleasing sacrifice
Lord I offer You my life
What can we give that

You have not given?
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Question 1 (7pts)
Matching type:
Match each item to a choice
It refers to the agent’s way of doing

the human act
It refers to the moment in which the

action has been done
indifferent act + good end =
good act + bad end =
It refers to the circumstance
regarding the doer or the receiver of
the action
It refers to space or locality in which
the action has been done
good act + good end =
Choices:
Bad act/effect Good act/effect Circumstance of person Circumstance of time
Doubly good act/effect Circumstance of manner Circumstance of place
Question 2 (6pts)
A man kills a terrorist for revenge. Which moral principle is best applicable?
Shade the correct response:
It is a bad act
It is a bad act to revenge
The killing is justifiable
It is a doubly bad act
The intention is good
It is a good act to kill a terrorist
Question 3 (7pts)
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Matching type:
These could be external and internal

pressures that endanger one’s
capacity of exercising authentic
freedom
This attitude of responsibility
involves a sense of concern and
respect for the members of that
fellowship
It refers to the reason for which a
person acts
It always goes hand in hand with
human freedom
He is the famous French proponent
of atheistic existentialism
This philosophy challenges us to live
a life of loving service to others
This attitude of responsibility
requires a profound respect for the
temple or the household of God
Choices:
Intention Respect for the Church Threats to inner freedom
Respect for fellow Christians Jean-Paul Sartre Christian philosophy responsibility
Question 4 (7pts)
Matching type:
It refers to the special quality of an

object
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It refers to the situation of the person
when he/she performed the act
It affects the act by increasing and
lessening its voluntariness of
freedom
It always goes hand in hand with
human freedom
It is considered to be the primary
source of the morality of human acts
Bad act + bad end=
Bad act + good end=
Choices:
Circumstance of the means Circumstances Bad act/effect Condition of the agent
Doubly bad act/effect Circumstance of thing itself Object itself
Question 5 (7pts)
Matching type:
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It is deliberately fostered in order to
avoid any obligation that knowledge
might bring to light
These are inclinations to perform
some particular action acquired by
repetition, and characterized by a
decreased power of resistance and an
increased facility of performance
Filipinos are known for being
gracious hosts and grateful guests
It is a mental agitation of disturbance
brought about by the apprehension of
some present or imminent danger
It is an external force applied by
someone on another in order to
compel him/her to perform an action
against his/her will
It is merely the lack of knowledge of
a person capable of knowing a
certain thing or things
The child-parent (anak-magulang)
relationship is of primary importance
to us Filipinos
Choices:
Fear Filipinos as family-oriented Affected vincible ignorance Habits
Filipinos are meal-oriented Violence Ignorance
Question 6 (7pts)
Story A. A boy is who is called John is in his room. He is called to dinner. He goes into the
dining room. But behind the dining room door there was a chair, and on the chair there were 15
cups. John couldn’t have known that there was all this behind the door. He goes in, the door
knocks against the tray, bang go the 15 cups, and they all get broken.
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Story B. Once there was a boy whose name was Henry. One day when his mother was out he
tried to reach some jam out of the cupboard. He climbed onto a chair and stretched out his arm.
But the jam was too high and he couldn’t reach it. While he was trying to get it, he knocked over
a cup. The cup fell down and broke.
Are the children morally responsible in the two stories?
Select the correct response by shading the corresponding box:
John is morally responsible
Both are not morally responsible
Henry is morally responsible
Both are morally responsible
Question 7 (7pts)
A cashier of MS Department store steals money from the cash register to enable her take her
ailing mother to the hospital. Which moral principle is best applicable?
It is an indifferent act. Therefore, the act is bad.
It is a good act because charity begins at home
The end justifies the bad act
The end does not make it a good act
It is a doubly bad act
It is an indifferent act and the intention is good. Therefore, it is a good act.

Question 8 (7pts)
Matching type:
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Filipinos have a deep-seated belief in

the supernatural and in all kinds of
spirits dwelling in individual
persons, places and things
It is determined by the will of the
agent. Sometimes, this is also known
as the intention of the agent.
It is caused by mere lack of effort to
clear up or dispel the lack of
knowledge
Filipinos are patient and forgiving to
a fault (“magpapaka-alipin ako nang
dahil sa iyo”). They are naturally
attracted to heroes sacrificing
everything for love
It is the movement of the sensitive
(irrational) appetite which is
produced by good or evil as
apprehended by the mind
It occurs when some resistance is
shown but not as much as should be
Filipinos are natural hero-followers.
For all our patience and tolerance,
we will not accept ultimate failure
and defeat
Choices:
Filipinos as bayani-oriented Voluntariness Filipinos as spirit-oriented
Crass or supine Filipinos as kundiman-oriented Imperfect violence
Concupiscence or passion
Question 9 (3pts)
This circumstance determines how the agent gets the help of another in performing the
act like in the case of an inside-job robbery.
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The person
The means
The time
The intention
Question 10 (2pts)
It refers to the motivation or goal of the agent which is known to him/her alone.
Freedom
Act itself
Object
Intention
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VIII. Closing prayer:
“I will continue, O my God, to do all my actions for the love of you. Father in Heaven, God of
Love, all I have and am is yours. Grant that I may become a living sign of your compassion in
this world. St. John Baptist de la Salle, pray for us. Live Jesus in our hearts, forever!”
IX. References:

Other References:
Catechism of the Catholic Church. (1993). Libreria Editrice Vatican City. Retrieved from
Vatican Council.
http://www.vatican.va/archive/hist_councils/ii_vatican_ council/documents/vat-
ii_const_19651207_gaudium-et-spes_en.html
Philippines.
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file:///C:/Users/henbernardo/Downloads/1107-3660-1-PB.pdf
Module 3
Sin and Grace
I: Scripture Reading: Romans 6:12-14
Let not sin therefore reign in your mortal body, to make you obey its passions. Do not present your
members to sin as instruments for unrighteousness but present yourselves to God as those who
have been brought from death to life, and your members to God as instruments for righteousness.
For sin will have no dominion over you, since you are not under law but under grace.
Reflection:
The text explores how Christians should think about and respond to sin now that we are in Christ and
our sins are forgiven. In explaining this, Paul reveals new information about what happened when we
put our faith in Christ. In a spiritual sense, we died with Him, and to our sin. We were then resurrected
to a new spiritual life. Now Paul instructs us to continue remembering that we are no longer slaves to
sin. We must not offer our bodies to be used for sin, but we must offer ourselves as instruments of
righteousness, instead. (Bibleref.com)
Prayer:
Hear, Lord, the prayers we offer from contrite hearts.
Have pity on us as we acknowledge our sins.
Lead us back to the way of holiness.
Protect us now and always from the wounds of sin.
May we ever keep safe in all its fullness
the gift your love once gave us
and your mercy now restores.
Amen.
(Catholic.org)
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CLO2. Recognize the importance of faith in deepening one’s regard for a morally upright life;
CLO3. Evaluate the social implications importance of following the existing moral norms and
TLO1. Identify and understand the fundamental concepts in Christian morality to make sound
TLO2. Demonstrate one’s appreciation of the value of human life as a gift and a responsibility
TLO4. Demonstrate and defend the importance of law, conscience, justice and love in the
society and one’s conviction to live a virtuous life
TLO6. Acknowledge one’s weaknesses and failings by spending moments of reflection and
prayer
III. Module learning requirements:

B) Activity
C) Assessments
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IV. Starting activity3.
ACTIVITY
Name: ________________________ Date:_____________
Course/Yr. & Sec:__________________ Professor:_____________
Instructions:
Before we venture into the nature and reality of sin and its relationship to Christian living, let us
do the following exercise. 1 It is designed to make you think about some basic attitudes toward sin and
morality. Please check the statements you agree with. State briefly your opinion or view on the ideas
expressed.
1. Sin has to do with breaking the rules and regulations of the Church.
2. What’s wrong is what I think is wrong.
3. Some actions are wrong even if I don’t think they are wrong. They may be wrong in
themselves and for others but not necessarily for me.
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4. Today, the problem is that evil and sin are condoned or tolerated by many people in society.
The world abounds with violence, pornography, war, corruption, and lies.
5. What I don’t like is someone telling me it’s wrong to smoke marijuana while he/she
himself/herself drinks alcohol. This is phoniness to me, and phoniness is the worst sin of all.
6. I don’t like going to church. It bores me. I would rather take a walk in the woods and
worship God in my own way.
7. I perceive sin primarily in terms of relationship. Every time I do something to harm my

relationship with God or neighbor, I commit a sin. This includes attitudes I have towards them.
8. Morality and sin are quite confusing to me. When I was in grade school, things were much
more “cut-and-dried”. Mental sickness and circumstances were not used as excuses as they are largely
regarded so today.
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V. Lesson Proper, Text and Pictures
A) SIN AND GRACE
Introduction
In Unit I, we discussed our nature as humans who are good and free. We explored our nature
and dignity as persons and Christians “created in the image and likeness of God” created in the image
and likeness of God” and “redeemed in Christ”. In Unit II, we deliberated on the concept of freedom as
a power to act or not to act and to perform deliberate actions for growth and maturity in truth and
goodness (cf. CCC, #1731). In this unit, we will examine the nature of sin and the need for conversion
and reconciliation with ourselves, with one another, and with God.
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NATURE OF SIN
To us Christians, life is a manner of taking a course of action, or living following the examples
and teachings of God and His Son, Jesus Christ. We have made a fundamental option for Christ. Hence,
what truly identifies us as Christians is our following of Christ.
Following Christ, however, does not mean that we simply fulfill Christ’s norms, the Sermon on
the Mount, the beatitudes, and the command to love. Neither should it be only on the level of fidelity
to Christ’s doctrines, the gospel. To us, Christians, to follow Christ means to adhere to Hi Person as “the
Way, the Truth and the Life” (Jn. 14:6). Norms and doctrines cannot be separated from His Person, His
being and doing.
Christians view morality as the fulfillment of God’s plan for man: perfection. This call of the
people of God to holiness and perfection is a characteristic doctrine of both the Old and the New
Testament. “Be holy, for I am holy” (Lv. 11:45; 19:2) is the Levitic injunction in the Old Testament. In
the New Testament, this precept has its parallel in the mandate of Christ: “Be perfect as your heavenly
Father is perfect” (Mt. 5:48)
In Biblical understanding perfection consists of the wholehearted service to God (Jos. 22:5; Ex.
20:6; Dt. 6:1-3), in selfless dedicated love for neighbor (Mt. 22:37-40), in close discipleship to Jesus
Christ (Mt. 19: 16-22). This common call to perfection and holiness, however, presuppose the
acceptance of the reality of sin and an ongoing conversion, growth in grace and virtues and life in the
Spirit.
Some people nowadays no longer want to talk about sin. There are three reasons offered. 2The
first reason suggests that the word “sin” is too personal. Sin implies the description of a relationship
with a personal being we call God. Perhaps, some people believe in the existence of evil or personal
fault but without reference to the traditional concept of a living God. Having no faith in a personal,
loving God means not believing in sin. A second reason why sin may not be popular today is the
nitpicking juridical or legalistic distinction presented about it in the past. Fine arguments about
“material” and “formal” sin, mortal and venial sin, and exhaustive listing of categories of sin tend to bore
the ordinary Christian who seeks to live a vital, though sometimes stumbling and failing, relationship to a
living God.
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The final possible explanation for contemporary dislike of sin is the belief that humans are
fundamentally incapable of failure. This utopians view of the human person sees him/her progressing to
a more glorious future than his/her an d that his/her nature is certainly proving all the time. To say that
man/woman lives in a sinful condition does not sit well with this view of the human person.
Definition of Sin
Sin is an offense against reason, truth, and right conscience. It is a failure in genuine love for
God and neighbor caused by a perverse attachment to certain goods. It wounds the nature of the
human person and injuries human solidarity. It has been defined as “an utterance; a deed, or a desire
contrary to the eternal law” (CCC, #1849).
Sin is an offense against God: “Against you, you alone, have I sinned, and done that which is evil
in your sight” (Ps. 41:4). Sin sets itself against God’s love for us and turns our hearts away from it. Like
the first sin, it is disobedience, a revolt against God through the will to become “like gods” (Gen. 3:5)
knowing and determining good and evil. Sin is thus “love of oneself even to contempt of God”. 3 In this
proud self-exaltation, sin is diametrically opposed to the obedience of Jesus, which chives our salvation
(cf. Jn. 14:30).
Basically, sin is saying “no” to God, to love, to personal growth, and to others. There are many
gradations of sin depending on a number of factors. But sin is always some evil which is intentionally
committed by a person. It is always brings man/woman to a situation in which he/she needs conversion
and forgiveness.
At the heart of every sin, there is a free human decision. Sin is more than evil; it is evil
intentionally committed by man/woman. In every sin, the individual chooses evil. By this choice, the
human person alienates himself/herself from God who is the source of all goodness. Thus, sin can be
called a rejection of God and His plan of goodness for man/woman and the world.
Concept of Sin in Sacred Scriptures (Revelation)
A closer study of the Bible reveals a gradual transition of the understanding of sin from a
legalistic to a more personal notion.
Old Testament
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Sin in the Old Testament is often looked upon as a transgression of God’s law and will. It is
disobedience against the Decalogue of the Lord (Dt. 28:15-68). On other occasions, sin is regarded as
hatred towards God. The sinner is “one who hates Yahweh” (Ex. 20:5; Dr. 5:9; Ps. 139:21). Sin is
considered as forgetfulness of the God of the alliance (Nm. 13; Ex. 16:5a), as a turning away from Him,
and as ingratitude (Is. 1:2-4).
The sin of Adam and Eve is not only the “original” but also the typical infidelity of humankind. It
happens not just to the first man/woman but to “Everyman/Everywoman”. 4It is the pursuit of an
inordinate aspiration toward false moral autonomy. Wanting “to be like God, or knowing good and evil”
(Gen. 3:5) does not mean merely wishing to distinguish good and evil. Rather, it is a proud claim to
determine for one self what is good and what is evil, without reference to the divine will. This is an
inadmissible self –assertion of the human person against the Creator, a rebellion against God’s right to
be the sovereign master. Man/woman defies God by abandoning his/her status as creature, by refusing
to depend upon Him who gave him/her existence.
Genesis describes sin as the breaking of personal relationship with God. 5Sin severs the
relationship not only of dependence but also of friendship. Te break in this personal relationship with
God introduces a disharmony in human relationships. The attempt at self-fulfillment alienates Adam
and Eve from each other. They yearn for each other while at the same time seeking to dominate each
other. Whereas, before the fall, Adam saw Eve as a supreme gift from God, now, he despises her as
“that woman whom you gave”. Having filed to supersede God, Adam and Eve experience weakness and
insecurity. They are shamed by their exposure to each other as betrayers of God, and, thus, potential
betrayers of each other.
Man and woman as represented by Adam and Eve have been called to share in God’s dominion
over creation. But their expulsion from the garden is a consequence of sin which symbolizes their loss of
dominion over the forces of nature, and heralds their subjection to the ravages of the material world.
The story of Cain shows that separation from God ultimately leads to separation from other
human beings. Cain is the fugitive who flees from God, from his fellow human beings, and ultimately
from himself. To be a sinner is truly to be a “vagabond”, as Nod, the place where Cain fled to, signifies
(Gen. 4:16).
In the account of the tower of Babel (Gen. 11:1-9), the sin of arrogance results in a catastrophe.
The collective attempt to usurp the sovereignty of God leads to confusion and alienation.
Sin is the rupture of the covenant bond, the violation of the spousal relationship (Hos. 2; Jer.
3:1-5; 19-25; 4: 1-4; Ez. 16:23-26). It is the rejection of a vocation, a rebellion against the Lord who
chose Israel as a son (cf. Is. 1:2-4). Sin is a negative response to the call of God. 6
While the alliance constitutes Israel as a unified people before God, sin “disassembles” the
people of God. To “know” God is really to love one’s neighbor, and to take up the cause of the poor and
the underprivileged. Sin disrupts the unity of the people. The prophets are extremely blunt in
denouncing the cruelty of war leaders, the luxury of the privileged classes, lying, and treachery.
Sin brings with it the “wrath” of God (cf. Ps. 74:1), which means that because of the alienation
from God, sin produces loneliness and insecurity. Thus, sin and unhappiness go together. Sin is
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revealed through divine punishment, whether collective or individual (cf. Kgs. 21:24). But punishment is
meant to lead to conversion, which brings happiness.
One sin begets another. It is like rust that eats into a person’s soul and remains engraved in the
sinner’s heart. Sin, therefore, infects the heart of the human person. It creates a spiritual attitude
which, in the course of generations, becomes connatural to man/woman (cf. Jer. 17:1; 13:23). It is at
times described as “hardening of the heart,” a dulling of the moral sense, so that there is less and less
reluctance to sin.
Sin ultimately leads to “death”, both spiritual and physical. Death was not part of the original
plan of God for man/woman: “For God created man and woman for incorruption, and made them in the
image of His own eternity; but through the devil’s envy, death entered the world” (Wis. 2:23-24). By
refusing to surrender to the Author of life in the very act of affirming Himself to be the ultimate source
of good and evil, humans were cutting themselves off from the very source of life. In this way, death
entered into the world.
The Old Testament constitutes a massive denunciation of sin, which are seven as an offense
against God. The doctrine of sin not complete here, however. The New Testament alone, by placing
before us God incarnate and crucified, will fully reveal the final logic of grace offered and sin committed.
But the Old Testament, with some gropings and hesitations, has already placed before us the essential:
on the supernatural level, sin is man’s/woman’s refusal of God; on the level of conscience, it is the
perversion of man/woman. When a person refuses God, it is his/her own truth he/she refuses as well.
The Catechism for Filipino Catholic has this to say regarding sin (cf. #766):
The Old Testament presents three basic notions for what we call sin.
1. “Missing the mark” focuses on the offense inflicted on another by failing to meet one’s
covenant obligations. Since the first law of the Covenant is worship of Yahweh, idolatry is its
clearest expression. The worship of infamous idols is the reason and source and extremity of all
evil” (cf. Wis. 14:27).
2. Depravity and perversity refer to the defect of character or disorder that weighs the sinner
down. “For my iniquities…are like a heavy burden, beyond my strength” (Ps. 38:5)
3. Rebellion and transgression picture sin as a conscious choice which destroys positive
relationships. “See what rebellious Israel has done! She has …played the harlot” (Jer. 3:6).
More importantly, the Old Testament manifests certain shifts of emphasis on its conception of
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sin. There are three main conceptions of sin. First, is the more primitive, less morally developed idea
of sin which pictures it as a defilement or “stain” the sense of being unclean before the face of God, the
All-Holy (cf. Lv. 15:31). Second, is the more ethical view of sin presented in the Old Testament, in the
stories of prophets, and “covenant” narratives. Sin is seen more as a crime, an internal willful violation
of Yahweh’s covenant relationship (cf. Is. 59:2-8). Viewing sin as crime emphasizes its juridical aspect,
with its concern for determining the nature of the crime, the culpability of the sinner, and the
appropriate punishment. Third, sin is a personal rejection of a love relationship. It draws on the Bible’s
covenantal language of personal vocation, discipleship, and conversion to reduce the fire and brimstone
emphasis of the more juridical “crime” image. Sin is basically a free, responsible malice of the sinner
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and the harm inflicted on other persons. Sin is seen as truly interpersonal: the personal malice of the
sinner offending the persons of God and neighbor. By committing a sin, sinners alienate themselves
from their neighbors, all creation, God, and their own true selves.
New Testament
Sin is considered as ungrateful desertion of the Lord (Lk. 15:11-32). It is the antithesis of charity,
and offense against live (Lk. 7:47). In his epistles, St. Paul adds some new aspect to the biblical concept
of sin. He sees in man wickedness a denial of glorification due to God and the presumptive attempt to
be one’s own Lord (Rom. 1:18-32). The sinner lives in enmity against God; therefore, sinners are
excluded from the kingdom of God (1 Cor. 5:21). Sin is a desecration of a person’s own body because
his/her body which is the temple of the Holy Spirit is destroyed by immorality (1 Cor. 3:16; 6:19).
Jesus calls us beyond the letter of the law to its spirit, that is, to its profound intention. Hence,
sin is whatever goes against the call of God. True justice is in the inner person, so is sin: “Whatever
comes out of a person is what defiles him/her. For from within, out of the heart of a person, come evil
thoughts… “(Mk. 7:20-23).
Lack of belief is the most radical sin: “Every sin will be forgiven, but the blasphemy against the
Spirit will not be forgiven” (Mk. 12:31; cf. Mk. 3:28-30). The “capital” sin is the refusal to recognize the
power of God in the Christ and to confess Him as the Messiah (cf. Jn. 8:24).
In St. Paul, two lines of thought run together. On the one hand, the conviction that humans are
masters of their decisions and, therefore, are responsible for them; and, on the other hand, the fact that
the sinful of humankind. While sin tries to lord over humans like a despot and penetrates right into
them, they are still free. Humans can resist and overcome sin by the dwelling Spirit of Christ taking
possession of them.
Sin introduces a division within the self: “For I do not do the good I want, but the evil which I do
not want is what I do” (Rom. 7:19). Sin hurts the whole body of believers just as a wound in one part of
the physical body hurts the whole body: “If one member suffers, all suffer together” (1 Cor. 12:26).
Sin is lawlessness and unrighteousness. It is living darkness rather than the light. The sinner
hates the light “lest his deeds should be exposed” (Jn. 3-20).
Love of self is a natural thing. But to sin is a natural thing. But to sin is to love oneself
inordinately, i.e., not being open to God and to one’s fellowmen. In the full light of Christian revelation,
we know that God comes to us as the source and goal of our freedom. Sin, then involves not merely
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closing oneself against one’s true destiny but rejecting the gracious offer of God. We refuse our true
fulfillment in God and try to find it in our poor ego, when all the time, God is calling us to intimacy with
Himself.
Thus, sin can always be reduced to either one of two factors: 1.) pride, i.e., refusing to be
subject to God and not desiring to receive one’s perfection from Him; or 2.) sensuality, i.e., not trying to
permeate one’s body by the Spirit. This latter could be reduced to the former.
Social Aspect of Sin
Against the popular belief that sin is purely an individual affair, Christianity strongly affirms that
sin can never be considered as such since it always involves social dimensions, as the Holy Bible affirms
harm to them which is a deprivation of graces or friendship with God. Every sin constitutes an
impairment of the realization of the common ultimate task (1 Cor. 12:26-27; GS, 13).
“Social sin” stresses complicity in evil by showing how members of the same group are mutually
involved. It can refer to 1.) sin’s power to affect other by reason of human solidarity; 2.) sins that
directly attack human rights and basic freedoms, human dignity, justice, and the common good; 3.) sins
affecting relationship between or among human communities such as class struggle, or obstinate
confrontations between bloc of nations; and 4.) situations of sin, or sinful structures that are the
consequences of sinful choices and acts (e.g., racial discrimination), and economic system of exploitation
(cf. RP, 16).
The Second Plenary Council of the Philippines urges us to “reject and move against sinful social
structures, and set up in their stead those that allow and promote the flowering of fuller life” (#288).
Although it is true that sin is a personal act, we still have the responsibility for the sins
committed by others when we cooperate in them by 1.) participating directly and voluntarily in them; 2.)
ordering, advising , praising, or approving them; 3.) not disclosing of not hindering them when we have
an obligation to do so; and 4.) protecting evildoers”.
Thus, sins make human accomplices of one another and cause concupiscence, violence, and
injustice to reign among them. Sins give rise to social situations and institutions that are contrary to the
divine goodness. “Structures of sin” are the expression and effect of personal sins. They lead their
victims to do evil in their turn. In an analogous sense, they constitute a “social sin”. 9
When we commit “private sins”, we are in a way staining or defiling the society/community
which is meant to be clean. By committing “personal sins”, we dirty the society which should be clean.
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The Proliferation of Sin
Sin creates a proclivity to commit sin. It engenders vice by repetition of the same acts. This
results in perverse inclinations which cloud the conscience and corrupt the concrete judgment of good
and evil. Thus, sin tends to reproduce itself and reinforce itself, but it cannot destroy the oral sense at
its root.10
Vices can be classified according to the virtues they oppose, or can also be linked to capital sins
which Christian experience has distinguished, following St. John Cassian and St. Gregory the Great. They
are called “capital sins” because they engender other sins and other vices. Capital sins include pride,
avarice, envy, wrath, lust gluttony and sloth or acedia. 11
There are various kinds of sins. The Holy Scriptures provide several lists of them. St. Paul
warned the Galatians of the works of the flesh that contradict the fruit of the spirit: “Now the works of
the flesh are plain: fornication, impurity, licentiousness, idolatry, sorcery, enmity, strife, jealousy, anger,
selfishness, dissension, factions, envy, drunkenness, carousing, and the like. I warn you, as I warned you
before, that those who do such things shall not inherit the Kingdom of God” (Gal. 5:19-21; cf. Rom. 1:28-
32).
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Church’s Teaching on Sin
Sin has different dimensions. It can be described as a spiral a sickness, or an addiction. As a

spiral, sin enslaves us in a contagious, pathological habit of vie that acts like a virus. As a spiral, sin
enslaves us in a contagious, pathological habit of vice that acts like a virus, infecting social attitudes and
structures such as family, social groups, and the like. Sin can also be described as a sickness. St. Luke
links healing to the forgiveness of sin (Lk. 5:18-26). Sin is also an addiction, a process over which we
become powerless as it becomes progressively more compulsive and obsessive. Sin as addiction leads
to a pattern of ever deeper deception of self and others, ending in the inevitable disintegration of all our
major personal and social relationships. Examples of sin as addiction are consumerism and militarism. 12
Therefore, we need to consider these dimensions of sin in order for us to have:
 A more realistic appraisal of the sinner’s actual operative freedom;

 A positive orientation toward the process of healing and forgiveness and
 A Stress on the overriding importance of the social and structural dimensions of sin. 13
Distinction of Sin
By practical judgment, we realize that not all sins are of the same gravity and a person acts on
this basis. Although the Bible speaks of sin explicitly in many ways, it does not explicitly mention a
distinction (except in 1 Jn. 5:16ff) between mortal and venial sins, as St. Thomas, St. Augustine, the
Council of Trent, and the traditional Catholic theology talked about it. This distinction, however, poses a
problem. Every sin is a refusal of God’s will and hence, breaking away from God (Jas. 2:10ff). How
breach with God? Most theologians approach the problem by distinguishing the basic difference
between mortal and venial sins, i.e., venial sin does not constitute direct, complete refusal to God’s will
while mortal sin does, but is only a negligent, deficient, compliance with the same. 14
Mortal sin may be described as the outcome of a deliberate reversal, or our option to be for God
and for others. It is the full commitment to an option which contradicts God’s will and a person’s
authentic goal, i.e., realization of one’s natural goal (happiness) and supernatural goal (communion with
God). It presupposes, therefore, a clear knowledge of the serious disorder of the sinful decision and full
consent of the free will. One commits a mortal sin when: 1.) there is a full knowledge or awareness of
the wrong choice; 2.) the gravity or seriousness of the object of the act is a significant matter; and 3.)
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there is full and deliberate consent of the free will that presupposes the actual doing of this wrong
option.
Grave matter is specified by the Ten Commandments, which correspond to the answer of Jesus
to the rich young man: “do not kill, do not commit adultery, do not steal, do not bear false witness, do
not defraud, and honor your father and your mother” (Mk. 10:19). The gravity of sin is more or less
great: murder is graver than theft.
On must also take into account who is wronged: violence against parents is in itself graver than
violence against a stranger.
Mortal sin presupposes full knowledge of the sinful character of the act of its opposition to
God’s law. It also implies a complete consent sufficiently deliberate to be a personal choice. Feigned
ignorance and hardness of heart do not diminish, but rather increase, the voluntary character of a sin.
Mortal sin destroys charity in our heart through a grave violation of God’s law. It turns away
from God-who is the ultimate end and the supreme beatitude-by preferring an inferior god over Him.
Venial sin allows charity to subsist, even though it offends and wounds charity.
Mortal sin, by attacking the vital principles within us-which is charity-necessitates a new
initiative of God’s mercy and conversion of heart which is normally accomplished within the
setting/spirit of the sacrament of reconciliation.
Unintentional ignorance can diminish or even remove the imputability o a grave offense. But no
one is deemed to be ignorant of the principles of moral law, which are written in the conscience of every
person. The prompting of feelings and passions can also diminish the voluntary and free character of
the offense, as can external pressures or pathological disorders, but sin committed through malice, by
deliberate choice of evil, remains the gravest.
The criteria for judging the gravity of sin fall under two general categories: 1.) internal criteria-
the criteria taken from the nature and effects of a wrong option, i.e., if it constitutes a grave injury to the
realization of God’s eternal goals; and 2.) external criteria-the criteria taken from the authority of the
Holy Bible (e.g., Gen. 4: 10; 18:20ff; 19:3), the official doctrine of the Councils and the Popes (e.g. 16
Documents of Vatican II), and the common teaching of the Church Fathers and Theologians (e.g., St.
Thomas and St. Augustine).
Venial sin is described as a morally wrong option aggravated by lack of clean insight or
insufficient awareness of the consequence involved in a “sinful;” act, or by the imperfect consent of the
will. In other words, one commits a venial sin when he/she is merely negligent in the fulfillment of
God’s will, such as when he/she violates God’s law in “unimportant” matter, or if he/she violates God’s
law for “important matters but with imperfect consent of the will. One commits venial sin when, in a
less matters but with imperfect consent of the will. One commits venial sin when, in a less serious
matter, he/she fails to observe the moral law in a grave matter but without full knowledge and consent.
Venial sin weakens charity. It manifests a disordered affection for created goods. It impedes
the soul’s progress in the exercise of the virtues and the practice of the moral good. It merits temporal
punishment. Deliberate and unrepented venial sin disposes us little by little to commit mortal sin.
However, venial sin does not set us in direct opposition to the will and friendship of God; it does not
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break the covenant with God. With God’s grace, it is humanly reparable: “Venial sin does not deprive
the sinner of sanctifying grace, friendship with God, charity, and consequently, eternal happiness.” 15
Whoever blasphemes against the Holy Spirit “can never have forgiveness but is guilty of an
eternal sin” (Mk. 3:29). There are no limits to the mercy of God, but anyone who deliberately refuses to
accept His mercy by repenting, rejects the forgiveness of his/her sins and the salvation offered by the
Holy Spirit. Such hardness of heart can lead to final impenitence and eternal loss.
B) CONVERSION and RECONCILIATION
The teaching of the Church regarding this topic lies on the urgent call of Jesus when he was
about to start his public ministry, right after his baptism at the Jordan river by St. John the Baptist. The
kingdom of God is at hand, change your ways and believe in the Good News (Mk. 1:15). This challenge to
conversion etymologically derives from the Gk. Word “Metanoia” which means a change of heart that
also implies reconciliation, both personal and communitarian in perspective.
Made in the image and likeness we are invited to communion with the Triune God as well as to
mutual fellowship and harmony with the whole of creation and humanity. However, through the sins of
disobedience committed by Adam and Eve, our humanity has been weakened by death, limitations and
disgrace. Through this original sin our state of sanctifying grace was lost and broke away the gift of
communion and harmony with our Creator. Thus, human beings have been driven away from the source
of our existence, have been alienated from one another and from the cosmos. But God “did not
abandon mankind to the power of death but helped them instead to seek and find Him at all times.”
Through this initiative of divine condescension, God the Father has reconciled all humanity who
were, as St Paul says, “separated from Christ, alienated from the commonwealth of Israel, strangers of
the covenant of promise, having no hope and without God in the world”(Eph.2:12). St. Paul goes on to
say that “now in Christ Jesus you who were once far off have been brought near in the blood of Christ
for He is our peace, who has made us one, and has broken down the dividing wall of hostility”(Eph. 2:11-
15).
This decisive Christ-event, through His Paschal mystery, our human nature has been restored
and ennobled. By assuming our flesh, Christ sanctified it, and the common Fatherhood of God and
brotherhood of all human beings have been restored, reconciled through, with and in Christ (Col. 1:18-
20). Thus, the love of God for sinful humanity has been manifested in Christ Jesus who is the “primary
sacrament” of our encounter with God: “God sent His only son into the world, so that we might live
through Him. In this love, not that we loved God but that He loved us and sent His son to be the
expiation for our sins. Thus, beloved, if God so loved us, we also ought to love one another” (1 Jn. 4:9-
11).
CONVERSION: An ongoing process of transformation
Conversion calls us to the “right” path and to a correct numerous shortcomings and
imperfections (Rom.6:12). Although conversion cannot simply be realized without sacrifice and laborious
effort for the salvation of humanity. Our context of discussion presupposes the following conditions:
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A) Humble admission of sin and guilt just as the prodigal son resolves in order to return to his
father: “I have sinned against heaven and in your sight; and am no longer worthy to be
called your son.” (Lk.15:21)
B) Readiness for the efforts of more renewal as to what Jesus told to his disciples: “whoever
does not take up their cross and follow me is not worthy of me.” (Mt.10:38 )
C) Openness for the gift of grace as to King David prayer: in you I trust, O my God. Do not let
me be put to shame, nor let my enemies triumph over me. ... guide me in your truth and
teach me, for you are God my Savior, and my hope is in you all day long.” (Ps.25 ff).
D) The sacramental enactment and realization of conversion which in the Catholic Christian
traditions do require sacramental confession for renunciation and personal satisfaction.
C) MERCY, SIN AND GOD’S GRACE
St. Augustine emphasizes that “God created us without us: but He did not will to save us without
us” (CCC, #1847). To receive God’s mercy, we must admit our faults: “If we say we have no sin, we
deceive ourselves, and the truth is not in us. If we confess our sins, He will forgive our sins and cleanse
us from all unrighteousness for He is faithful and just” (1 Jn. 1:8-9). Thus, in order to receive God’s mercy
and forgiveness we need to admit and confess our sins.
As sins destroys man’s relationship with God, grace re-builds that relationship in Jesus Christ. As
St. Paul affirms: “where sin increased, grace abounded all the more” (Rom.5:20). To do its work, grace
must uncover sin just as to convert our hearts and bestow on us righteousness to eternal life in Jesus
Christ our lord (Rom.5:21). So in here, Grace refers now to the favor of God bestowed upon us as gift of
divine life itself, the help to live a holy lives, the indwelling of the Holy Spirit, the sacramental grace of
union by which the Word is united with Christ’s human nature, God’s forgiveness and the grace of
salvation.
This god’s grace is given definitively in Jesus through which life in and with Christ becomes
nobler than what man could have been. Christian life is nobler than human life would have been
without original sin. Through Christ’s Paschal mystery, Jesus redeems us from all forms of defilement,
from the chains of death, from slavery, and from alienation to God. He restores us to grace, give us the
power to grow in holiness, restores our innocence, brings us joy, weds heaven to earth, and reconciles
humankind to God.
D) TEMPTATION-SIN-PUNISHMENT
Temptation is an invitation to sin, an enticement to evil, and a seduction sin and death (cf. CFC
2191). It is any situation or occasion that leads and invites one to sin because temptation always poses
as something good and desirable. It may be anything bad in disguised or simply masked as good to
appear attractive. If we “willfully consenting” to its guise of falsehood, to its fruit of alienation and death
(cf. CCC 2847) then that is the moment that we fall into the context of sin. Because, the decision of our
hearts Christ said: “Where your treasure is, there your heart is also…no one can serve two masters”
(Mt.6:21-24). Here, we must seek the help of the Holy Spirit to draw our hearts to what is good. “Since
we live by the Spirit, let us follow the spirit’s lead” (Gal.5:26). St. Paul assures us that “God will not let
you be tested beyond your strength. Along with the test He will give you a way out of it, so that you may
be able to endure it” (1Cor. 10:13).
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THE 3 LEVELS OF TEMPTATION
A) Invitation. It is the direct situation to sin just as the serpent tempted Adam and Eve in the story
of the fall of man (Gen. 2:1-24). “Eat the fruit of knowledge of Good and evil, and it looks good
and delicious.” As the student-tempter invites his classmate: “Pare, huwag na tayo pumasok sa
klase.”
B) Enticement. It is when the invitation is not enough, the tempter ups the ante and offers
something in exchange to make the offer more tempting / enticing. The serpent said: “eat the
fruit, it looks good and delicious; you will not die, instead you will gain knowledge of right and
wrong…” As to what the student-tempter continues in enticing his classmate: “pare, huwag na
tayo pumasok sa klase, REED lang naman yan eh, basketball tayo…”
C) Seduction. It is when the offer of the tempter does not prove to be tempting enough, the
tempter ups the ante even more, making the offer so irresistible to the point of making the one
being tempted to seem like a fool if s/he resists. The serpent seduced Adam and Eve offering
more: Eat the fruit, it looks good and delicious; you will not die, instead you will gain knowledge
of right and wrong, and you will be like God. As to the tempter-student seduces the classmate
with something more: “pare huwag na tayo pumasok sa klase, REED lang naman yan eh,
basketball tayo, sagot ko lahat: pamasahe, meryenda, yung laro natin, at may ipapakilala pa
akong mga chicks”….).
THE 3 LOWER CENTERS OF CONCIOUSNESS
1. Pleasure center. It is more of the desire for comfort and convenience, avoidance of pain and
the desire to have everything easy. “If you are the son of God, command these stones to
turn into bread” (Mt. 4:3).
2. Power center. It is the desire to possess and exercise authority / power over others, or
simply the need to feel important. “I can give you all the power of the nations and wealth”
(Mt.4:10). Here, it is the desire for power over others that would push us to use our talents,
skills, looks, titles, achievements, enjoyments, luxuries, etc. that makes us crave for more
power.
3. Prestige center. It is the desire to become famous or known. “Throw yourself down here,
and the angels will save you” (Mt. 4:6). It is the desire for security, authority, positions,
titles, luxuries, that makes us acquire more security in life.
Thus, considering our basic desire for pleasure (fame), authority (power) and security
(fortune) are our basic areas of sin, which are the same areas of our temptations in life.
THE PUNISHMENT
Punishment is the results of sin as the consequence of our actions rather than as punishment
from God. As to what the biblical dictum: “you reap what you sow”, and as to what the moral dictum:
“every action and decision possesses a corresponding consequence”. Naturally, the consequence of our
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sins which is the product of our bad decision and action is punishment by our own making. Thus, sin
needs redemption if we want forgiveness and conversion towards reconciliation.
SIN-CONVERSION-RECONCILIATION
Sin makes us addicted to it and enslaves us to become more compulsive and obsessive. It
develops selfishness and hardened our hearts trusts in its wrong promises. Thus, we need to respond to
Jesus’ call for conversion. This conversion or change of heart (metanoia) implies total reconciliation,
both in the personal and communitarian because we are a social being. As sin alienates and separates us
from the community of God and His people, God did not give up on us. But instead, He offers us a joyous
invitation for reconciliation through conversion of heart. He invites each one to righteousness (2 Cor
5:21) and to correct our numerous shortcomings and imperfections. So, the call and challenges us
nowadays is the need to reconcile ourselves with our fellowmen and with God who faithfully awaits us
“to become holy, irreproachable and blameless in His sight” (Col 1:21-22).
COMPASSION-MERCY-FORGIVENESS
“The favors of the lord are not exhausted, His compassions are not spent; they are renewed
each morning, so great is His faithfulness” (Lam 3:22-23). In Jesus Christ, He showed compassion on the
crowd for they were like sheep without a shepherd (Mt 14:14). The Good news is that the revelation of
God’s mercy and forgiveness to sinners is fully manifested in Jesus Christ. Thus, Jesus becomes our
savior from our sins (Mt 1:21) and His blood of the new covenant is poured out for many for the
forgiveness of sins (Mt 26:28). So like Jesus, we need to confess our sins, and forgive our enemies so
that our God in his compassion and mercy, faithful and just, will forgive our sins and cleanse us from all
unrighteousness (1 Jn 1:8-9).
SUMMARY
We humans are sometimes uncertain of what to do in life. Our improper use of freedom makes
us do things contrary to our nature as free and responsible beings and leads us to commit sin which
takes us away from our Creator. The discussion of the definition and concept of sin reveals its effect not
only on the person who commits it but also on the society to which one belongs. The Church teaches us
that sin is a kind of virus that infects attitudes, family structure, individuals, and other social groups. Only
the forgiveness and mercy of Christ can cure this creeping sickness that slowly eats up order in the
society. We all need to be converted to have a heart like that of Christ, ever meek, gentle, and forgiving.
The grace of God will always help us to be reconciled to Him. The sacrament of reconciliation will lead us
back to Him if we are sincere and humble of heart.
Here are some great sin scriptures and a couple of quotes for your reflection
“All have sinned and fallen short of the glory of God…” -Romans 3:23
“For I have the desire to do what is right, but not the ability to carry it out.” - Romans 7:18
“What a wretched man I am! Who will rescue me from this body of death? Thanks be to God—through
Jesus Christ our Lord!” - Romans 7:24-25
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“But God demonstrates His own love for us in this: While we were still sinners, Christ died for us.” -
Romans 5:8
“He was delivered over to death for our sins and was raised to life for our justification.” - Romans 4:25
“For we know that our old self was crucified with Him so that the body of sin might be done away with,
that we should no longer be slaves to sin.” -Romans 6:6
“For the Son of Man came to seek and save the lost.” - Luke 19:10
“I tell you the truth, at the renewal of all things, the Son of Man will sit on his glorious throne.” -
Matthew 19:28
“All sins are attempts to fill voids. Because we cannot stand the God-shaped hole inside of us, we try
stuffing it full of all sorts of things, but only God may fill it.” -Simone Weil
“Sin is not hurtful because it is forbidden. It is forbidden because it is hurtful.” - Benjamin Franklin
(taken from: Community Christian Church: John Wentz, Dave Allendorph, Chris Chrisman and Angela
Born)
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VI. ENABLING ASSESSMENT3
Name:________________________ Date:_________________
Course/Year/Section:__________ Professor:__________________
Instruction: Answer briefly the following questions (5pts each).
1. How does sin disrupt our relationship with God and with one another?
______________________________________________________________________________
______________________________________________________________________________
______________________________________________________________________________
______________________________________________________________________________
______________________________________________________________________________
2. How can we as Christians, stop the proliferation of sin in our society?

______________________________________________________________________________
______________________________________________________________________________
______________________________________________________________________________
______________________________________________________________________________
______________________________________________________________________________
3. Does grave sin lead us away from God? How?
______________________________________________________________________________
______________________________________________________________________________
______________________________________________________________________________
______________________________________________________________________________
______________________________________________________________________________
4. Why do we still need the mercy of God in our present and redeemed self?
______________________________________________________________________________
______________________________________________________________________________
______________________________________________________________________________
______________________________________________________________________________
______________________________________________________________________________
5. Share a time in your life when you remember making a conscious decision to turn away from
something you knew was wrong and you choosing a different way instead.
______________________________________________________________________________
______________________________________________________________________________
______________________________________________________________________________
______________________________________________________________________________
______________________________________________________________________________
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Note: Submit this work to your professor later.
VII. SUMMATIVE ASSESSMENT2: Movie Analysis

MIDTERM MAIN TASK
VIDEO ANALYSIS PAPER ON HUMAN PERSON AS GOD’S IMAGE
Instructions:
1. Watch the movie “3 Idiots”.
2. Write an analysis from the movie – 3 Idiots- based on the following questions
that follow:
a. What is the gist/summary of the movie?
b. What does the movie say about the human person as God’s image? Cite
specific scenes from the movie to support your answer.
c. What is the message of the movie for you?
3. Write your answers in a short bond paper, 12 font, Times New Roman, single
space using the following Rubric below.
4. Don’t forget to write your name, course, year, section, date of submission and
the name of your REED003 Professor.
5. Submit it later to your professor.
***************************************************************************
Rubric: Documentary Film/Movie Analysis
Rubric Excellent Intermediate Elementary Beginner

Criteria (91-100) (81-90) (71-80) (60-70)
Content The paper The paper The paper The paper does
Critical analysis provides critical provides analysis attempts to not provide
30% analysis on the on the subject provide analysis analysis on the
subject matter. matter. on the subject subject matter.
matter.
Personal insights Explains fully his Explains his or her Vague on No personal
and values or her own own insights and personal insights insights and
learned 30% insights and the the values learned and values values learned
values learned reflective of his or learned reflective reflective of his or
reflective of his or her morality, of his or her her morality,
her morality, religious beliefs morality, religious religious beliefs
religious beliefs and the Lasallian beliefs and the and the Lasallian
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and the Lasallian values. Lasallian values. values.
values.
Presentation, The paper The paper The paper The paper does
clarity, coherence presents his or presents his or attempts to not attempt to
and linkage 30% her her present his or her present his or her
points/arguments points/arguments arguments in a arguments in
in a coherent in a coherent coherent manner. coherent manner.
manner and the manner.
connection/
linkage of one
point to another
is clear.
Timeliness 10% The main task is The midterm main The midterm The midterm main
submitted on task is submitted main task is task is submitted
time. one-two days late. submitted three- more than five
four days late. days late.
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Option B.
If it is not possible for you to watch the movie- 3 idiots – due to connectivity concerns, please do
the test below.
Summative Test1
Name: _________________________________________ Date: _____________________

Course/Year/Section: _____________________________ Prof: _____________________
Instructions:
1. Document and narrate an experience of HABITUAL KINDNESS to a family member.
______________________________________________________________________________
______________________________________________________________________________
______________________________________________________________________________
______________________________________________________________________________
______________________________________________________________________________
______________________________________________________________________________
______________________________________________________________________________
______________________________________________________________________________
______________________________________________________________________________
______________________________________________________________________________
______________________________________________________________________________
______________________________________________________________________________
______________________________________________________________________________
______________________________________________________________________________
2. Identify and describe the five general modifiers of human acts that are applicable in your
narrated experience. (20 points)
______________________________________________________________________________
______________________________________________________________________________
______________________________________________________________________________
______________________________________________________________________________
______________________________________________________________________________
______________________________________________________________________________
______________________________________________________________________________
______________________________________________________________________________
______________________________________________________________________________
______________________________________________________________________________
______________________________________________________________________________
______________________________________________________________________________
______________________________________________________________________________
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VIII. CLOSING SONG: “LEAD ME LORD” Sung by: Gary Valenciano
Lead me Lord
Lead me by the hand
And help me face the rising sun
Comfort me through all the pain
That life may bring
There's no other hope
That I can lean upon
Lead me Lord
Lead me all my life
Walk by me
Walk by me across the lonely roads that I may face
Take my arms and let your hand
Show me the way
Show the way to live inside your heart
All my days
All my life
You are my light

You're the lamp upon my feet
All the time, my Lord
I need you there
You are my light
I cannot live alone
Let me stay by Your guiding love
All through my life
Lead me Lord
Lead me Lord
Even though at times I'd rather go along my way
Help me take the right direction
Take your road
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IX. VIII. Self-care/”Me-time”
Please spend this time for yourself whatever choice of activities you may have.
Lead me Lord
And never leave my side
All my days
All my life………
X. REFERENCES

of REED faculty and students
Other References:
James Finley and Michael Pennock. Christian morality and You ( Indiana: Ave Maria Press 1976) 103-104
St. Agustin. De Civitate Die. 14.28
George V. Lobo, SJ. Guide to Christian living (Maryland: Christian classics, Inc. 1987),377
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Institute of religion. Moral theology. A textbook on the course Theology 3. ( Manila: University of Santo
Tomas printing Press, 1983.
John Paul II. Reconciliatio et Paenitentia
__________. Dominum et Vivificatem, #312
The Roman missal, Fourth eucharistic Prayer
Roman catechism, Translated and annotated by Robert Bradley, SJ and Eugene Kevane (Boston: St. Paul
Edition, 1983
William E. may. An introduction to Moral theology. (Indiana: Our Sunday Visitor publishing Division,
1994
Dives in Misericordia #1 (summarizing the encyclical Redemptor Hominis, March 16, 1981)
Lumen gentium Art. #1
John Wentz, Dave Allendorph, Chris Chrisman and Angela Born: The story of everything:( Community
Christian Church).
https://communitychristian.org/wp-content/uploads/2015/02/SOEDiscGuide2.pdf:Retrieved Au.28,
2020
Images are taken from https://www.google.com/search?rlz=1C1CHBF_enPH841PH841&sxsrf=Retrieved

Au.27,2020.
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Module 4
Law and Conscience
I. Scripture Reading and Opening prayer
Gospel: Mt. 14:22-36

Then he made the disciples get into the boat and precede him to the other side, while he
dismissed the crowds. After doing so, he went up on the mountain by himself to pray.
When it was evening he was there alone. Meanwhile the boat, already a few miles
offshore, was being tossed about by the waves, for the wind was against it. During the
fourth watch of the night, he came toward them, walking on the sea. When the disciples
saw him walking on the sea they were terrified. "It is a ghost," they said, and they cried
out in fear.
At once (Jesus) spoke to them, "Take courage, it is I; do not be afraid. "Peter said to him
in reply, "Lord, if it is you, command me to come to you on the water." He said, "Come."
Peter got out of the boat and began to walk on the water toward Jesus. But when he saw
how (strong) the wind was he became frightened; and, beginning to sink, he cried out,
"Lord, save me!" Immediately Jesus stretched out his hand and caught him, and said to
him, "O you of little faith, why did you doubt?"
After they got into the boat, the wind died down. Those who were in the boat did him
homage, saying, "Truly, you are the Son of God. "After making the crossing, they came
to land at Gennesaret. When the men of that place recognized him, they sent word to all
the surrounding country. People brought to him all those who were sick and begged
him that they might touch only the tassel on his cloak, and as many as touched it was
healed.
Reflection:
Does the Lord seem distant when trials or adversity come your way? It was at Jesus'
initiative that the disciples sailed across the lake, only to find themselves in a life-
threatening storm (see Mark 6:53-56). Although they were experienced fishermen, they
feared for their lives. While Jesus was not with them in the boat, he, nonetheless
watched for them in prayer. When he perceived their trouble, he came to them on the
sea and startled them with his sudden appearance.
Do you look for the Lord's presence when you encounter difficulty or challenges? This
dramatic incident on the sea of Galilee revealed Peter's character more fully than
others. Here we see Peter's impulsivity — his tendency to act without thinking of what
he was doing. He often failed and came to grief as a result of his impulsiveness. In
contrast, Jesus always bade his disciples to see how difficult it was to follow him before
they set out on the way he taught them.
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A great deal of failure in the Christian life is due to acting on impulse and emotional
fervor without counting the cost. Peter, fortunately in the moment of his failure
clutched at Jesus and held him firmly. Every time Peter fell, he rose again. His failures
only made him love the Lord more deeply and trust him more intently. The Lord keeps
watch over us at all times, and especially in our moments of temptation and difficulty.
Do you rely on the Lord for his strength and help? Jesus assures us that we have no
need of fear if we trust in Him and in his great love for us. When calamities or trials
threaten to overwhelm you, how do you respond? With faith and hope in God's love,
care and presence with you?
Prayer:
Lord, help me to trust you always and to never doubt your presence and your power to
help me. In my moments of doubt and weakness, may I cling to you as Peter did.
Strengthen my faith that I may walk straight in the path you set before me, neither
veering to the left nor to the right.
Lord Jesus, we can think of your people down the ages who have travelled over life’s
stormy sea and, in dying, have reached the harbor of peace, light and happiness. As you
calmed the sea, we ask you to be with us and bring peace in our lives each day, because
the boat of our own lives is small, and the ocean is very large.
As you have set our course, we ask you to steer our lives towards the shore of
everlasting life. Bring us, at last, along with all who are dear to us, to the quiet rest that
we seek, where you live and reign with the Father and the Holy Spirit, one God, forever
and ever. Amen
St. John Baptist de la Salle…Pray for us.

Live Jesus in our hearts… Forever.
CLO2: Recognize the importance of faith in deepening one’s regard for a morally
upright life;
CLO3: Evaluate the social implications importance of following the existing moral
norms and Christian principles.
CLO4: Integrate and and live in one’s life the spirit of communion and mission by being
concerned for the well-being of every person and of the whole creation;
TLO1: Identify and understand the fundamental concepts in Christian morality to make
sound moral judgments on specific situations.
TLO2: Demonstrate one’s appreciation of the value of human life as a gift and a
responsibility by showing acts of kindness to everybody
TLO3: Demonstrate the importance of sources and modifiers of human acts in one’s
regard for a morally upright
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TLO4: Demonstrate and defend the importance of law, conscience, justice and love in
the society and one’s conviction to live a virtuous life
TLO6: Acknowledge one’s weaknesses and failings by spending moments of reflection
and prayer
real-world problem-solving and innovation, use of ICT for learning, and self-
regulation in the course activities.
A) Scriptural readings
E) Activity
F) Assessments
G) Personal reflection
IV. Starting Activity: “Law and Order”
This activity shows the importance of observing laws in your day-to-day living and in
your relationship or encounter with other people.
Name:__________________________________________Date:_________________________
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Course/Yr./Sec.:_________________________________ Professor:_____________________
Instructions: Please answer the questions based on your personal experiences (5pts
each)
1. Is it true that sin has to do with the breaking of rules and regulations formulated
imposed by the church? Why?
_____________________________________________________________________________
_____________________________________________________________________________
_____________________________________________________________________________
_____________________________________________________________________________
_____________________________________________________________________________
2. Why is it important to have laws? Can you live without them?
__________________________________________________________________________
_____________________________________________________________________________
_____________________________________________________________________________
_____________________________________________________________________________
_____________________________________________________________________________
3. Enumerate some house rules and school policies and regulations. What is your
attitude towards these laws?
_____________________________________________________________________________
_____________________________________________________________________________
_____________________________________________________________________________
_____________________________________________________________________________
4. Can you break laws, rules, and regulations without any harmful consequences?
Why?
_____________________________________________________________________________
_____________________________________________________________________________
_____________________________________________________________________________
_____________________________________________________________________________
5. As a Christian, what laws of God do you obey or try to live by? Have you been
successful in doing so? Why?
_____________________________________________________________________________
_____________________________________________________________________________
_____________________________________________________________________________
_____________________________________________________________________________
V. Lesson Proper (From the revised textbook Christian Morality in Contemporary

Society by: Esteban T. Salibay Pp.74-93)
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Name: _________________________________________ Date: _________________________
Course/Year/Section: ____________________________ Professor: _____________________
Instructions:
1. Print this Enabling assessment.

2. Answer the questions accordingly on the pages themselves.
3. Please submit your printed answers to this test to your professor later.
VI. Enabling Assessment4
1. It refers to the characteristics of natural law that all persons possess equal rights.
Shade the box of the correct response:
Invariability
Universality
Unity
Immutability
2. It refers to the perfection of the Old Law

Decalogue
New Testament
Beatitudes
Pentateuch
3. It minimizes graves sins but maximizes small ones

Doubtful Conscience
Lax Conscience
False Conscience
Pharisaical Conscience
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4. It refers to is the plan flowing from God’s wisdom which directs all actions
Eternal law
Natural law
Human law
Ecclesiastical law
5. It considers that there is no sin or that sin is not as grave as it is

True Conscience
Pharisaical Conscience
False Conscience
Lax Conscience
6. A manifestation of the Divine Law which is the participation of the eternal law in the rational
creature
Natural Law
Mathematical
Biological
Physical
7. It is a human law that regulates the relationship of individuals with one another
Public Law
Substantive Law
Adjective Law
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Private Law
8. It refers to a particular application of natural law in given societies

Moral law
Civil law
Divine law
Natural law
9. It refers to the conduct which arises from human nature as ordered to its ultimate end
Church law
Divine law
Law
Natural law
10. It is the gift of the Holy Spirit which speaks of “poor in spirit”
Fear of the Lord
Counsel
Piety
Wisdom
11. Why is moral law important in living a morally and virtuous life?
It serves as the objective norm of our life
It serves as the subjective norm of our life
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It serves as the adjective norm of our life
It serves as the prescriptive norm of our life
12. This law summons us to love good and avoid evil

Physical law
Natural law
Mathematical law
Biological law
13. It refers to a particular application of natural law in Christian communities

Moral law
Church law
Natural law
Eternal law
14. This law rules both non-rational and rational creatures

Physical law
Mathematical law
Natural law
Human law
15. It is the gift of the Holy Spirit that speaks of “Mourn”

Counsel
Knowledge
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Fortitude
Understanding
16. It is the gift of the Holy Spirit that speaks of “Merciful”

Understanding
Knowledge
Fortitude
Counsel
17. It refers to a written document which deals with the juridical order of a society
Human law
Law
Divine law
Natural law
18. It refers to God’s law written into a person’s very heart

Eternal law
Natural law
Mathematical law
Human law
19. It is the most core and sanctuary of an individual which tells us what is right and wrong
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Conscience
Beatitudes
Ten commandments
Law
20. It is the gift of the Holy Spirit which speaks of “Pure of heart”
Knowledge
Fortitude
Understanding
Counsel
21. It refers to the characteristic of natural law that cannot be changed

Unity
Invariability
Universality
Immutability
22. It is the gift of the Holy Spirit which speaks of “Meek”

Wisdom
Fortitude
Piety
Counsel
23. It is a conscience which considers true something which is in fact unlawful
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Pharisaical conscience
False conscience
True conscience
Lax conscience
24. It refers to the direction of God towards a particular end that reveals his will
Human law
Natural law
Divine law
Law
25. It decides that the act is either lawful or unlawful

Certain conscience
True conscience
Lax conscience
26. It is a conscience of a person who is unsure about the correctness of one’s judgment
Lax conscience
Doubtful conscience
False conscience
27. It tells one how to act in relation to God and other individuals
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Human law
Eternal law
Moral law
Natural law
28. It is the gift of the Holy Spirit which speaks of “Meek”

Counsel
Piety
Wisdom
Fortitude
29. It refers to the moral insights that people are capable of knowing through their reason
Divine law
Law
Natural law
Human law
30. It contains truths and ethical principles

Divine law
Church law
Moral law
Natural law
31. It refers to the juridical order of society, be it the State or the Church for the common good.
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Human law
Natural law
Divine law
Law
32. It is the gift of the Holy Spirit which speaks of “Hunger and thirst for righteousness”
Fortitude
Piety
Wisdom
Counsel
33. These are summarized in the New Testament as to love God and neighbors
Conscience
Beatitudes
Virtues
Ten commandments
34. A manifestation of Divine law which governs abstract quantity

Physical
Mathematical
Natural
Biological
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35. These are promises made by Jesus to his disciples in the Sermon of the Mount
Virtues
Ten commandments
Conscience
Beatitudes
VII. Closing Prayer
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Lord, I want to lay before you all that weighs heavy on my heart. Reveal even the sin
I am not aware of, Lord. I lay these at your feet and pray your forgiveness on me. I
believe you when you say that you wash us whiter than snow. Thank you, Lord for
your unending love for me! Help me start fresh right now to make choices that honor
you.
In Jesus' Name, Amen.
The Lasallian Prayer: I will continue Oh my God to do all my actions for the love of
you.
VIII. References:

Other References:
Vatican Council.
Philippines.
file:///C:/Users/henbernardo/Downloads/1107-3660-1-PB.pdf
Module 5
VIRTUES
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I. OPENING PRAYER
Scriptural Reading: 2 Peter 1: 5 – 8
A reading from the Second Letter of Peter.

5 For this very reason, make every effort to supplement your faith with virtue, virtue with
knowledge, 6 knowledge with self-control, self-control with endurance, endurance with
devotion, 7 devotion with mutual affection, mutual affection with love. 8 If these are yours
and increase in abundance, they will keep you from being idle or unfruitful in the knowledge
of our Lord Jesus Christ.
This is the Word of God.
Reflection
In the introduction to this series of messages, there was an important question asked: 'How far
have I progressed in the process of sanctification, since the day I came to know Christ? What stage
have I reached in my growth in the image of Christ?' Meaning, how holy are you and how much are
you like Christ now? Are you holier, more Christ-like, and more spiritual this year than you were last
year or the year before? These are important questions! Remember, the goal of our religion is not
only to be saved and to get to heaven; but the goal is to get into heaven well. Definitely, if we are
saved, we are assured a place in eternity - whether we enter first or last place, we'll still get in. But
that isn't the point. Scripture tells us that we who are saved are in a race, and we are all competing
against ourselves, NOT each other - we're not rivals competing against each other, but the one that
we are competing against is ourselves. We know what is good and required of us, but we don't do it.
We know what is bad, but we can't help but do it. And that is what Paul says of the Christian
struggle in Romans 7: 19 'For the good that I would I do not: but the evil which I would not, that I
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do.' This of course, this is not a license for us to sin, but it just goes to show how difficult it is to run
this race. But then again, since when has running a race been easy? (An excerpt from
https://www.lifebpc.com/resources/treasury-of-sermons/74-1-2-peter/629-2-peter-1-5-8-spiritual-
growth-virtue)
Opening Prayer
Holy God, I am going to put out the effort to grow in your grace. Please bless my efforts and
receive them as my heartfelt appreciation for loving me when I was unlovable and
redeeming me when I was lost. I want to be productive to your glory in my life with Jesus, in
whose name I pray. Amen.
(https://www.verseoftheday.com/en/03142014/)
II. LEARNING OUTCOMES
CLO3. Evaluate the social implications importance of following the existing moral norms
and Christian principles.
TLO4. Demonstrate and defend the importance of law, conscience, justice and love in the
society and one’s conviction to live a virtuous life
III. MODULE LEARNING REQUIREMENTS
A) Scriptural readings
B) Activity (individual)
C) Enabling and summative assessments
IV. STARTING ACTIVITY
Name: ___________________________________ Date: ___________________

Course/Year/Section: ___________________ Teacher: _____________________
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Instructions: Answer the following questions to better understand yourself (5pts each)
1. Do you have any “idol” in your life? Who is he/she? How is he/she related to you?
______________________________________________________________________
______________________________________________________________________
______________________________________________________________________
______________________________________________________________________
______________________________________________________________________
______________________________________________________________________
2. What characteristics make your idol inspiring?

______________________________________________________________________
______________________________________________________________________
______________________________________________________________________
______________________________________________________________________
______________________________________________________________________
______________________________________________________________________
3. Do you also possess these characteristics?

______________________________________________________________________
______________________________________________________________________
______________________________________________________________________
______________________________________________________________________
______________________________________________________________________
______________________________________________________________________
V. LESSON PROPER, TEXTS AND PICTURES

Theological Virtues and Cardinal Virtues
A virtue is a habitual and firm disposition to do good. It allows a person not only to perform
good acts but also to give the best of himself/herself.
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The term “virtue” comes from the Latin virtus, meaning “courage” or bravery” especially that
of a soldier. Virtus is derived from vir which means “man”. Hence, literally speaking, virtue
means “manliness”
The Catechism of the Catholic Church (CCC) classifies virtues as either theological of
human. The theological virtues are faith, hope and charity (love) while the human virtues
(also called moral virtues) include, among others, the four cardinal virtues of prudence,
justice, fortitude, and temperance.
The Three Theological Virtues
The theological virtues relate directly to God. Their immediate object is God. They dispose
Christians to live in a relationship with the Holy Trinity. They have the on and triune God for
their origin and motive.
The Theological virtues are the foundation of all Christian moral activities; they animate
these activities and give them their special characters. The theological virtues inform and
give life to all the moral virtues. They are infused by God into the souls of the faithful to
make the latter capable of acting as His children and of inheriting eternal life. These virtues
are the pledge of the presence and action of the Holy Spirit in the faculties of the human
being.
The Virtue of Faith
Faith is the theological virtue by which we believe in God and all that he said and revealed
to us—and all that the Holy Church proposes for our belief—because he is the truth Himself.
Vatican II’s document Dei Verbum states that by faith, one freely commits his /her entire self
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to God. (#5). For this reason, the believer seeks to know and do God’s will: “The righteous
shall live by faith. Living works through charity” (Rom. 1:17; Gal. 5:6).
The disciple of Christ must not only keep the faith and live it but also profess it, confidently
bear witness to it and spread it: “All whoever must be prepared to confess Christ before men
and to follow Him along the way amidst the persecutions which the cross never lacks” (LG,
42). Service and witness to the faith are necessary for salvation: So everyone who
acknowledges me before men, I also will acknowledge before my father who is in ; but
whoever denies Me before men, I will also deny before My Father in who is in heaven” Tim.
3:6-7).
Faith is a personal encounter with Christ who invites a person into an intimate relationship
with God. Since “belief seems to have grown outmoded in the life and language of our
“modern” world because it sounds naïve, every Christian, therefore, should confront
himself/herself with the question: What do I really mean when I confess that I believe.”
Faith involves the whole person and occupies the center of one’s life. Sometimes an
individual is so preoccupied with things that condition his/her life. These are presented to
him/her as absolute concerns that demand a total giving of himself/herself. Examples of
these concerns are food, shelter, and health. Faith must be understood in this concept of
ultimate concerns. Thus, a person needs to discern what constitutes his\her ultimate
preoccupation. He/she needs to know what is absolute from what is merely relative,
authentic faith from idolatrous faith.
Faith does not mean that one should believe without a reason. We believe because there
are signs of credibility. The first step to faith is to understand the credibility of God—the God
revealed in history and in Jesus. The document Dei Verbum clarifies this point. It states: “In
his goodness and wisdom, God chose to reveal Himself and to make known to us the
hidden purpose of his will… Through this revelation, therefore, the invisible God, out of
abundance of His love speaks t men as friends and lives among them, so that he may invite
and take them into fellowship with Himself” (#2).
In faith, God takes the initiative. He manifests himself through signs, words, and deeds.
These signs are not imposed. These are invitations, or vocations. Grace calls and demands
the answer of faith to be as such.
The Virtue of Hope
Hope is the theological virtue by which we desire the kingdom and eternal life as our
happiness, placing our trust in Christ’s promises and relying not on our strength but on the
help of the grace of the Holy Spirit. St. Paul exhorts us: “Let us hold fast the confession of
our hope without wavering, for he who promise d is faithful” (Heb. 10:23). Meanwhile, in this
letter to Titus, St. Paul states: “The Holy Spirit… He poured out upon us richly through Jesus
Christ our savior, so that we might be justified by His grace and become heirs in hope of
eternal life” (Tim. 3:6-7)
The virtue of hope keeps a person from discouragement, sustains him/her during times of
abandonment, and opens his/her heart in expectation of eternal beatitude. Buoyed up by
hope, the person is preserved from selfishness and led to the happiness that flows from
charity. The New Testament is so rich with teaching s about hope:
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“Hoping against hope, Abraham believed, and thus became the father of many nations.”
(Rom. 8: 18)
Through the merits of Jesus Christ and of his passion, God keeps us in the hope that does
not disappoint.” (Rom. 5: 5)
Hope is a weapon that protects us from struggle for salvation: “Let us… put on the
breastplate of faith and charity, and the helmet of hope of salvation” (1Thes. 5: 8). We can,
therefore, hope in the glory of heaven promised by God to those who love Him. And do his
will. In every circumstance, each one of us should hope, with the grace of God, to persevere
to the end and obtain the joy of heaven—God’s eternal reward for the good works
accomplished with the grace of Christ.
Hope is the virtue, made possible by grace of God, by which man/woman expects the
fullness of salvation and the means to attain it, confident of the omnipotent aid of God.
Hope, therefore, considers God as its object. God is the one for whom a person hopes and
waits. Hope gives a glimpse of the future—it embraces all things including death.
Hope is gratuitous, a gift of the grace and mercy of God. Therefore, we must not trust our
own means but god’s alone and the power of his grace. Hope is active and it helps
Christians transform the world because through it, God’s justice and peace reach their
progressive realization. Hope is patient; it strengthens man/woman to continue waiting what
God has promised him/her, knowing that “God could do whatever He promised” (Rom. 4:21)
and “hope does not leave us disappointed” (Rom. 5:5)
The Virtue of Charity
Charity is the theological virtue y which we love God above all things for his own sake, and
by which we love our neighbor as ourselves for the love of God.
God manifest himself in various ways but the perfect and concrete manifestation of his love
in Jesus Christ (Jn. 3:16). In turn, Jesus manifested His love for us through his death on the
cross. During his life on earth, Jesus made charity the new commandment. By loving his
own “to the end” (Jn. 13:1), Christ manifests the Father’s love which he receives. Christ
declares: As the father has sent me, so have I loved you, abide in my love… This is my
commandment, that you love one another as I have loved you” (Jn. 15:9, 12).
“Love your neighbor as you love yourself” (Mt. 22: 39). –this is the new commandment of
Jesus. This commandment is already in the Old Testament but Christ gives a new and
authentic meaning. The love of neighbor consists of loving others as Jesus loved us. The
divine love is the measure of our love for others.
The Lord Jesus asks us to love as he does, to love even our enemies, to make ourselves
the neighbor of those farthest away, and to love the children and the poor as Christ himself.
St Paul gives an incomparable depiction of charity and its characteristics:
“Charity (love is patient; charity is kind; it is not jealous or boastful; it is not arrogant or rude;
it is not self-seeking, it is not prone to anger; neither it does brood over injuries; it does not
rejoice of what is wrong but rejoices with the truth. Charity bears all things. Believes all
things, hopes all things, endures all things.” (1 Cor. 13: 4-7)
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“If I have... all other things... but have not love.” Says St. Paul, “I am nothing. Whatever my
privilege, service, or even virtue, if I … have no charity, I gain nothing.” Charity is superior to
all other virtues; it is the first of the theological virtues: “So faith, hope and charity abide,
these three. But the greatest of these is charity” (1 Cor. 13:13).
The practice of all the virtues is animate and inspired by charity which “binds everything
together in perfect harmony.” It articulates and orders the virtues among themselves. It is
the source and goal of our Christian living. Charity upholds and purifies our human ability to
love, and raises to the supernatural perfection of divine love.
The practice of moral life animated by charity gives us the spiritual freedom as children of
God. We no longer stand for God as a slave but as children responding to the love of God
who “first loved us” (cf. 1Jn. 4:19).
Charity never ends. The more it is manifested and shown to others, the more it endures
forever. The primary manifestation of love of neighbor is the work of mercy—both the
corporal and spiritual works of mercy. Love shows itself in many forms. The corporal works
of charity or mercy are:
1. Feeding the hungry,
2. Giving drink to the thirsty,
3. Giving home to the homeless,
4. Clothing the naked
5. Visiting the sick,
6. Visiting the prisoners,
7. and burying the dead (Mt. 5:35ff; Tb. 1:17)
The spiritual works of charity are the following:
1. instructing the ignorant
2. counseling the perplexed
3. consoling persons in sorrow
4. correcting erring persons
5. forgiving persons who have caused one’s injuries
6. bearing injustice patiently
7. and praying for the living and the dead
All these works remain valid even today, though their scope has to be expanded.
The Four Moral / Cardinal Virtues
Moral virtues are habits that are concerned with acts as means to the ultimate end. They
help us lead a moral and good lives. They also bring our actions in agreement with the law
of God and make us pleasing to him. The moral virtues include, among others, the four
cardinal virtues, namely, prudence, justice, fortitude, and temperance.
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The Virtue of Prudence
Prudence is the moral virtue that disposes practical reason to discern our true good in every
circumstance, and to choose the right means of achieving it. As the Holy Bible says, “the
prudent man looks where he is going” (Prv. 14:15) St. Thomas explains that prudence is
right reason inaction. Prudence steers our actions and passions by directing all the other
moral virtues to what is good according to reason. It guides the other virtues by setting rules
and standards. The prudent person determines and directs his/her conduct in accordance
with the judgement of conscience. Prudence makes us see what we should do and avoid in
order to save our soul.
The Virtue of Justice
Justice is the moral virtue that inclines the will to give everybody his/her due. It is the
constant and firm will to give what is due to God and neighbor. Justice toward God is called
“virtue of religion.” Justice toward s a neighbor disposes a person to respect the rights of
others and establish in human relationships the harmony that promotes equity with regard to
individuals and to the common good.
The practice of justice observes these essential requirements:
1. The demands of justice on principle are enforceable if the matter is sufficiently grave.
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2. The demands of justice are of definite and determinable nature.
3. Violated claims of justice on principle demand restitution, or at least compensation if the
damage inflicted cannot be repaired.
Justice therefore, recognizes each and everyone’s rights that belong to an individual. If we
obey our parents. If we do not cheat or steal from our neighbor, then, we are practicing
justice.
The Virtue of Fortitude
Fortitude is the moral virtue that ensures firmness or resoluteness in difficulties and
constancy in pursuit of the good. It strengthens our patience to tolerate what is unpleasant
and strive for what is difficult. It also steels to resolve to resist temptations and to overcome
obstacles in our moral life. It enables us to conquer fear—even fear of death—and to face
trial and persecutions. It disposes us to even renounce and sacrifice our lives in defense of
a just cause.
The Lord tells us that He has overcome the world where we experience tribulations. As the
holy Bible says: “The Lord is my strength and my song”. (Ps. 118:14). By enduring the
“trials” sent by God to test, strengthen, and purify our spirit, we gradually realize our true
nature and goal in life. Now and hereafter. A common example of a person who has no
fortitude is one who does not go to Mass because his/her barkada will ridicule him/her.
The Virtue of Temperance
Temperance is the moral virtue that moderates the attraction of pleasure and provides
balance in the use of material things. It regulates, repress, or controls impulses, such as
sexual urges, that impel one to do something which is opposed to reason. It ensures the
will’s mastery over instincts and keeps desires within the limit of what is honorable.
The worst vices resulting from lack of moderation in sensual pleasure include:
1. Gluttony. It is an inordinate desire for food—for pleasure’s sake and not for the
preservation of life.
2. Drunkenness or inordinate use of alcoholic drinks. It deprives a person of his /her unique
distinction from the brutes. This is also a serious immoral act; it increases criminality,
delinquency, and other forms of immorality in society. The effects of intoxication vary
according to the amount of alcohol taken and the organic resistance to it. These effects
include a) weakening of the reasoning power and self-control; b) boisterous or aggressive
behavior; c) loss of coordination and sense of perception; d) violent emotional behavior; and
e) complete unconsciousness.
3. Drug addiction. Worse that drunkenness, addiction to prohibited drugs is one of the
major causes of rape, murder, and other heinous crimes.
Other Moral Virtues
1. Filial piety—it helps us to honor, love, and respect our parents and country
2. Obedience—it helps us to do the will of our superiors
3. Veracity—it helps us to tell the truth
4. Patience—it helps us to bear trials
5. Humility—it helps us to acknowledge our limitations
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6. Chastity—it helps us to be pure in soul and body
The Virtues of St. John Baptist de La Salle
St. La Salle used his freedom in choosing the good for the people of his time. As teacher
and founder of the FSC, he taught us how to be true examples of good Christian living. He
encouraged all the brother-teachers to acquire the 14 virtues characteristic of the Christian
teacher.
1. Piety. It is the capacity to relate with the transcendent. Teachers who direct and mold the
youth to become good Christians must be men and women of prayer.
2. Zeal. It is an ardor in the pursuit of any desirable goal to accomplish the best results.
This pursuit is characterized by enthusiasm and fervor. Zeal is generous giving what it has,
giving what it can, and giving itself.
3. Prudence/Discretion. It is the ability to see, judge, and act appropriately, and strike the
right balance. Self-control, self-analysis and reflection are necessary to develop this virtue.
4. Patience. It is the ability to control oneself. It is an open and accepting attitude.
Successful teachers are those who have the patience to lead their students through a long
series of repeated failures until the latter learn the right way to do the right thing.
5. Wisdom. Wise teachers understand that education means more that imparting
knowledge. They strive daily to cultivate in themselves the virtues of truth, love and honor.
Behaviors that weaken this attitude include boredom, disinterest in reading, long hours for
leisure activities and rest, and ignorance in some areas of education.
6. Meekness. It is the ability to keep oneself in check. This is the external manifestation of
charity. A string of educational honors does not guarantee a teacher’s success in the
classroom. It we do not have a Christ-like meekness in our relationship with others, our
efforts are wasted.
7. Humility. It is the virtue that considers others as coequal with or superior than oneself. It
leads to esteem, friendship, and kindness. Only humble teachers can admit their own
mistakes and have sufficient resolve t correct them.
8. Gravity. It is the ability to b serene, confident, and respectful. The Christian teacher is
grave without affection and dignified without haughtiness. A confident teacher has a healthy
sense of self-worth which enables him/her to affirm goodness in himself/herself as well as
the goodness in others.
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9. Vigilance. It is the ability to be watchful and attentive to the student. Techers should be
generally aware of the student’s behavior under all circumstances at all times at all places.
They should pay special attention to their students, especially those who need it most. They
should watch over their students with love and zeal, and guide their students towards good
behavior by serving as examples.
10. Balanced Judgment. Teachers should be leaders who must first learn self-discipline,
self-subordination, and reliability. The virtue of balanced judgment is a summation of these
qualities. It is the subordination of self-interest and suppression of ones desires for the
common good.
11. Silence. It is the ability to converse properly. It is a virtue which guides a person when to
speak and when to keep quiet. Silence is not so much a matter of speechlessness as it is of
discrimination in utterance and careful use of language. It is also obtaining information
before making judgments.
12. Generosity. It is the ability to work with and for others. It is the love and esteem for the
educational mission to which one has been called. It is the selfless devotion to educational
work by sacrificing personal interests for the good of others. Generous teachers glory in
their work. Behaviors that weakens this trait includes leading a life which relies on praise
and applause, harboring grudges, and prioritizing owns own interests than those of the
students.
13. Firmness. It is the moral strength that one has when confronted with certain challenges
and trial in life. It presupposes the courage to direct activities with a firm and steady hand, to
give way without hesitation, and to fulfill one’s promises. Behaviors that weakens this
attitude are repression, lack of flexibility, and intimidation.
14. Constancy. It is the perseverance in understanding, of the ability to keep on going in
spite of difficulties. Behaviors that weaken this attitude are instability and constantly
changing without justification.
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VI. ENABLING ASSESSMENT5
Instruction: Please answer each question exhaustively, 3-5 sentences each question (10pts
each).
Name: _____________________________________ Date: _________________

Course/Year /Section: _______________ Teacher: ____________________
Guide Questions:
1. Explain the value of virtues in Christian moral life.
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2. Differentiate theological virtues from moral virtues:

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3. After learning the virtues of St. La Salle, are you capable of practicing what he preached,
and of emulating his virtuous life?
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VII. SUMMATIVE ASSESSMENT3: Infographic
Instructions:
1. Make a collection of pictures depicting the different virtues you are working on to
acquire/have within 20 years of your life.
2. The pictures should explain the stages (age development) and the virtues you should have
acquired.
3. Put your work on a sheet of paper in a landscape orientation.
4. Don’t forget to write your name, course, year, section, date of submission and the name of
your REED003 professor.
5. Submit it later to your professor.
VIII. CLOSING PRAYER
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IX. REFERENCES

Worktext and Textbook for College Students”. C&E Publishing, Inc. Quezon City (a
revised version of the textbook in REED143) written by Esteban T. Salibay, Jr. for the use of
DLSUD students is being used as the main reference for this course. With the permission of the
author, salient portions of the book have been uploaded in the Schoolbook and included in the
printed version of the module for the use of REED faculty and students.
De La Salle Brothers and Their Lay Partners. Lasallian Modules- Year 1. (San Juan: De La
Salle Provincialate, 1993), 83-90.
Episcopal Commission on Catechesis and Catholic Education. Catechism of the Catholic
Church. Makati Word and life Publications.
Flannery, A.P. (ed.). (1994). Documents of Vatican II. Grand Rapids, Michigan: William B.
Herdsman Publishing Co.
New American Bible
https://www.lifebpc.com/resources/treasury-of-sermons/74-1-2-peter/629-2-peter-1-5-8-spiritual-
growth-virtue
https://www.pinterest.ph/pin/206461964140728650/
https://www.verseoftheday.com/en/03142014/
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MODULE 6
SPECIAL MORAL ISSUES
I. Scriptural Reading: Galatians 5:19-26

19
Now the works of the flesh are evident: sexual immorality, impurity,
sensuality, 20 idolatry, sorcery, enmity, strife, jealousy, fits of anger, rivalries,
dissensions, divisions, 21 envy, drunkenness, orgies, and things like these. I warn you, as I
[a]
warned you before, that those who do such things will not inherit the kingdom of God. In
contrast, the fruit of the Spirit is love, joy, peace, patient endurance, kindness, generosity,
faith, mildness and chastity. Those who belong to Christ Jesus have crucified their flesh
with its passions and desires. Since we live by the Spirit, let us follow the Spirit’s lead. Let
us never be boastful, or challenging, or jealous toward one another.
Reflection by David B. Curtis

To understand this section, we must understand what it means to "Walk in the flesh and
to walk in the Spirit.” To walk after the flesh is to seek life in terms of what a person can
accomplish of himself/herself. You can do all kinds of religious things in the flesh. The flesh can
preach a sermon. The flesh can sing on the praise team. The flesh can give a devotion at the
Lord's Supper. The flesh can lead people to Christ. Did you know that? The flesh can go out and
be very zealous in its witnessing and amass a terribly impressive list of people won to Christ.
The flesh can do these things, but it is absolutely nauseating in the eyes of God. It is merely
religious activity. There is nothing wrong with what is being done, but what is terribly wrong is
the power being relied upon to do it. That is legality. Do we spontaneously and naturally and
consistently humble ourselves and serve others in meekness and kindness? Do right attitudes and
actions come out of us as naturally as light and heat come out of the sun? We know they don't.
Walking in the flesh takes no effort on our part - it comes quite naturally. What takes constant
diligence is to walk by the Spirit. We walk by faith. And we do this by meditating on His
promises day and night and resting in them. We should be trusting in Him all the time. The more
we think about our dependence on Him, the more consistent we will be in trusting in Him and in
walking by the Spirit.
Student’s Prayer before Study by St. Thomas Aquinas:
Ineffable Creator, Who, from the treasures of Your wisdom, has established three
hierarchies of angels, has arrayed them in marvelous order above the fiery heavens, and has
marshaled the regions of the universe with such artful skill. You are proclaimed the true font of
light and wisdom, and the primal origin raised high beyond all things. Pour forth a ray of Your
brightness into the darkened places of my mind; disperse from my soul the twofold darkness into
which I was born: sin and ignorance. You make eloquent the tongues of infants. Refine my
speech and pour forth upon my lips the goodness of Your blessing. Grant to me keenness of
mind, capacity to remember, skill in learning, subtlety to interpret, and eloquence in speech. May
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You guide the beginning of my work, direct its progress, and bring it to completion. You Who
are true God and true Man, Who live and reign, world without end. Amen.
St. John Baptist De La Salle…

Pray For us.
Live Jesus in our hearts, Forever.
CLO2: Recognize the importance of faith in deepening one’s regard for a morally upright life;
CLO3: Evaluate the social implications importance of following the existing moral norms and
CLO4: Integrate and and live in one’s life the spirit of communion and mission by being
concerned for the well-being of every person and of the whole creation;
TLO1: Identify and understand the fundamental concepts in Christian morality to make sound
TLO2: Demonstrate one’s appreciation of the value of human life as a gift and a responsibility
TLO3: Demonstrate the importance of sources and modifiers of human acts in one’s regard for a
morally upright
TLO4: Demonstrate and defend the importance of law, conscience, justice and love in the society
and one’s conviction to live a virtuous life
TLO6: Acknowledge one’s weaknesses and failings by spending moments of reflection and
prayer
real-world problem-solving and innovation, use of ICT for learning, and self-regulation
in the course activities.
E) Scriptural readings
F) Activity (individual)
G) Enabling and summative assessments
H) Personal reflection
IV. Starting Activity:
Maturity in our Christian life does not simply denote that we know all the Christian moral
principles, laws and maxims. It also means that we are applying these principles, laws and
maxims in our daily life. We confronted with moral dilemmas and questions pertaining to
sexuality, bioethics, ecology, society, economy, media, human rights, science and technology
and other contentious issues ---- we must be able to respond to them, and act based on in
accordance with the Christian principles that we have learned. Let us start this lesson with an
activity.
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Name:__________________________________________Date:_________________________
Course/Yr./Sec.:_________________________________ Professor:_____________________
Instructions: Answer the following questions in response to special moral issues.
1.If your daughter gets raped and becomes pregnant, will you advise her to abort the baby or
carry the baby to is full term? Justify your answer vis-à-vis the Christian principle of respect for
life of the unborn.
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2. Modern science and technology may lead to a society with more robot (mechanical) than
human employees. What are the implications of technological advances on the labor force in
business and industry? Elaborate.
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3. Are human rights unlimited? How do our duties hold us responsible or accountable for
others?
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4. If one has the right to live, does he/she have also the right to die?
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______________________________________________________________________________
_________________________________________________________
V. LESSON PROPER
1. SEXUALITY AND INTEGRITY
Sexuality cannot be separated publicly and privately with regards to one’s attitudes,
values, feelings and relationship with the opposite sex. Sexuality is the sum total of a human
being’s social, physical intellectual, emotional, and spiritual aspects. All of us have to develop
integrally and grow according to our own sexuality.
When God created humans in the image of Himself, He created them male and female.
He said to them and blessed them: “Be fruitful, multiply, fill the earth, and conquer it… God saw
all He had made, and indeed it was very good” (Gen. 1:27-28). Human sexuality is always
associated with manhood and womanhood. That is why it’s important to know oneself.
Human sexuality has its deepest form of expression when an individual freely gives
himself/herself to the one he/she loves. Therefore, freely chosen sexuality cannot be expressed
or used as an object. It is a gift to a person. That is the reason why sexuality cannot completely
be a respecting our personhood.
McCarthy and McCarthy, in their book Sexuality Awareness: Enhancing Sexual Pleasure,
observe that we have gone from a sexuality repressed, ignorant, and inhibited culture to a
performance – oriented and confused sexual culture. They contend that sexuality is not totally
free, but they provide, nonetheless, possible sexual expressions and understanding about sex.
Sexuality is a basic part of our existence and is not to be considered inherently evil. It is a
positive and integral part of our personality. It is our responsibility to choose how we will
express our sexuality to enhance our life. It should not contribute to anxiety and guilt. At its
best, a sexual relationship involves trust, respect, and concern for our partner. As an intimate
relation, it is the most fulfilling way to express our sexuality.
Notion of Sex and Sexuality
Jacques P. Thiroux, in his book Ethics (cited in Agbuya, 1997), states that the public
aspect is concerned with the way matters of sex overtly affect others, and the effects of basic
governing principles of morality on life, goodness, and justice. The private aspect on the other
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hand, is concerned with sexual relationship between or among consenting adults, vis-à-vis the
basic governing principles of goodness, justice, freedom, fidelity, and honesty.
The nature or purpose of human sexuality as a gift from God manifests in four
dimensions or levels 1) pleasure and satisfaction; 2) procreation and multiplication; 3)
expression of love and commitment; 4) expression of friendship and companionship.
In other words, the private aspect of human sexuality is only completed or
consummated within the context of marital relationship in which Christ is the center. Even
Thiroux claims that most of the research conducted by the psychologists revealed that:
1. Sexuality as it is practiced did not and does not adhere to the general societal moral
pronouncements and laws.
2. Sexuality is very limited and sexual relationships are often unsatisfying because people’s
upbringings have been strongly influenced by the taboos set up and generally
sanctioned by society against meaningful sexual relations.
3. Sexuality is extremely important to human living and especially to human relationships.
Thus, the four dimensions or levels of human sexuality must be emphasized and reflected as
a sexual expression only within the context of marriage. Since marriage is a part of the very
plan of God in creation, sexual expression outside the marital act is considered sinful and to be
condemned.
Vitaliano R. Gorospe, S.J., in his book The Filipino Search for Meaning (1974), asserts that
sexuality is a way of “becoming” of a man or a woman, hence, it is not simply a matter of
biological fact but of freely chosen personal task or goal in one’s future. He says further that
the moral challenge for each person is the integration of sexuality and personality toward
maturity. Lack or failure of integration can lead to personality underdevelopment or
maldevelopment, to personality defects and problems, and oftentimes to neurosis r psychosis,
or to sexual delinquency.
The following activities are generally considered as against public interest: rape, child
molestation, sadism, prostitution, pornography, homosexuality or lesbianism, masturbation,
premarital sex, extramarital sex, adultery, sexual fantasies, live –ins, unnatural or perverted
sexual acts, among others.
Now, let us ask ourselves how we can fully develop our own sexual attitudes and values. It
is important for us to talk freely about attitudes towards sex. We need to formulate a standard
or a value system on which to base our sexual attitudes. Broader sexual outlooks can provide
us real freedom to be sexually responsible and conscious about our individual acts. We need to
determine the firmness or resoluteness of our values and to govern our own attitudes. There
appears to be two extremes regarding sex: We can get overly zealous with pleasing our partner
and therefore take too much responsibility for his/her sexual gratification, or we can become so
involved with our own pleasures that we no longer concern ourselves with our partner’s
feelings or needs. We need to ask ourselves how we can strike a healthy balance. How can we
be selfish enough to seek our own pleasure, yet sensitive enough to take care of our partner’s
needs?
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Florentino T. Timbreza, in his book Bioethics and Moral Decisions, beautifully expresses the
important role of sex in the life of every human person:
“The significant and vital role of that sex play in an individual’s desire to be fully human has,
to some extent, remained undisclosed, dubious, and even sinful, due primarily to culturally-
patterned negative attitude of the Filipinos towards human sexuality. Many still find an
intellectually open and same discussion of sex a thing verboten (forbidden) or a mortal sin.
Traditional Filipino sex attitudes, in other words, are conservative and strict. Sex is
something unmentionable, not to be discussed in public and seldom between children and
their parents, between the young and their elders, Premarital or extramarital sex is taboo,
although it is clandestinely practiced.”(p.364).
Whatever our sex attitude may be, the irrefutable fact that every individual born out of
human sexuality, either by choice or by chance, by design or by accident. We have been
“thrown” into this world through sex, without our knowledge.
If we carefully discern the signs of the times, we cannot ignore the fact that
contemporary Filipinos’ fascination with sex movies (“Akin ang Asawa mo,” “Hayok,” “Kirot,”
“Silip,” “Donselya,” “Disgrasyada,” “Sabik,” “ Init sa Magdamag,” “ Halik sa pisngi ng Langit,” “
Katas,” “ Unang Gabi,” “ Kulang sa dilig,” Nag-aapoy na Gabi,” “ Hiram na Katawan,” “
Materyales Fuertes,” “ Ligaya ang Itawag mo sa Akin,” Sa ‘yo talong,” ‘Scorpio Nights,” etc.)
calls for a conscientious thinking and reevaluation of the people’s negative attitude. These signs
demand an existentially human, creative and to our relationship with others in the world? To
what extent, if all, does sex human sexuality meaningful or meaningless? Does it affirm or
negate freedom and responsibility?
Meaning of Sex to Individual
We are bodily present in unasked for situation in the world. Through our physical
bodies, we are accessible to one another and our presence to other people in as much as a
bodily presence as theirs is to us. Thus, our bodies make other people available and accessible
to us to us as we are to them. And we at once grasp through our bodily presence the sexual
meaning of one to the other. Sexual meaning permeates our bodily presence to one another
and makes us more aware of our individual existence. We become conscious of ourselves and
discover ourselves through this sexual meaning.
In other words, “a person’s whole being is revealed in the life of sex” (Van Kaam, 1967).
We are brought before ourselves in an integral perspective where all may be seen and
disclosed. We unearth and experience the truth: “Ako ay tao lamang” (i.e., an acceptance and
realization of sexual urges and drives, but not an excuse or escape from our responsibility to
others and to ourselves).
Put differently, we become conscious of our life- situation, imperfections, and

limitations. Through sexual meaning, we realize that we are alone and separate, powerless and
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ignorant, helpless and weak, empty and homeless, inadequate and incomplete. Alone, for
instance, we are empty and shallow, but the bodily presence of the other appears as a promise
that together we shall made full, accompanied, accommodated, and not wanting. Weak, we
are helpless and powerless, yet the presence of the other gives us strength, power, and
inspiration. Ignorant, we feel inexperienced and uninitiated, but the other’s bodily presence
assures us of full knowledge and revelation. Homeless, we feel insecure, uncertain, and
different, yet the physical nearness of the other makes us feel at home, certain and secure.
Incomplete, we feel ourselves inadequate, unfinished, and lacking in something accessible to
us; nevertheless, the closeness and availability of the other appears to guarantee a certain
degree of sufficiency and contentment.
Sexual meaning, therefore, makes us realize the need for some measure of fulfillment
that only the other can give. In other words, we come to know more of our real selves, we
become aware of ourselves. Awareness of sexual meaning through the other’s physical
presence makes us feel that we need the other. Hence, sexual meaning in this content means a
call, a meaningful invitation to be with other (Luipen,1960,pp.214-231). The other’s sex appeal
is the message towards a loving encounter. Through human sexuality, we become aware of our
emptiness, incompleteness, and bareness, we come to know that we need each other to be full,
complete and protected.
Timbreza continues to share his insights, which may serve as bases for further reflection,
to all who are interested in and committed to the moral fiber of our society which is now
undergoing what is commonly termed as “sexual revolution.” He says that the mutual
experience of each other’s worth is revealed in the humanizing value of sexual love. The sexual
meaning should reveal each one’s value to the other. “I need you in order for me to realize
myself as you also need me so that you can realize yourself. I need your need for me as you
need my need for you.”
The sharing of each other’s being or the giving of oneself the other makes human
sexuality more meaningful. Individuals experience a self- discovery as well as discovery of the
other. Human sexuality makes a person discover that the other is also a human being and not
an object or a thing. It also makes persons become true to themselves and responsible for each
other’s realization.
Human sexuality should safeguard the other’s value. The person responds to his/her
beloved’s needs and well- being. The person becomes obligated to protect his/her beloved
from any harm and anything that hinders his/her beloved’s self- growth and happiness. To a
great extent, responsibility in love is mutual; it is a responsibility to and for one another.
Moreover, sexual responsibility implies justice for there can be no love without justice, and no
justice without love. Respect exists on the basis of freedom, and this principle holds true even
in sex. This respect in sex is so essential that its absence will destroy love itself. Timbreza
explains;
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“Human sexuality is humanizing if it always points to personhood (pagkatao) to
help the other realize his/her selfhood, to really become himself/herself. If it enables me
to realize myself as much as it brings the other to fulfillment. We feel that we are one
with the universe. We no longer stand outside ourselves, reviewing our actions. We
have a sense of unity. Love creates a ‘we’, a togetherness which is experienced as
wholly different from the ‘we’ of any other encounter whatsoever. The ‘we’ of love can
be expressed only – if it can be expressed at all --- in terms of fullness, fulfillment and
happiness. The other’s love makes me authentically human, makes me happy.”
On the other hand, human sexuality is dehumanizing if and when it destroys a person’s
honor and that of the other. The dehumanization of sexuality consists of using the other as a
means for one’s selfish end. For instance, one is interested only in certain parts of the other’s
being (or body), or one likes the other only because of some self- serving motive. In such a
case, the other is reified or objectified. The other loses personhood, becomes an it, and ceases
to be an I, insofar as one can just dispose of the other whenever the latter is no longer desirable
and useful.
Sexual instinct incites individuals to maintain the human race in the same way as the
instinct of self-preservation impels a person to maintain one’s life by taking food. The creator
has attached pleasure to the satisfying of these instincts in order to bring people into play, and
for them to reach their goal. But pleasure is not the ultimate purpose or aim of their
functioning. Rather, it is the divinely instituted allurement of human beings to use their
powers, and thereby maintain and propagate life. The enjoyment of the pleasure is justified
and good. However, it must always remain subordinate to those aims whose realization is
destined to serve. Therefore, sexuality cannot and may not become purely the means to
private satisfaction of this instinct nor cannot and may not become purely the means to private
satisfaction of this instinct nor a sort of easily available drug. Instead, sexuality sets a goal
beyond oneself.
Since sexuality, pushes a person towards other human beings, and since its actualization
involves a partner, it necessarily affects the social life of a community. Nobody can arbitrarily
use another person for the satisfaction of one’s sexual desires. One has to respect the other’s
rights to his/her own body, to the free disposition of himself/herself, to a treatment worthy of a
person, and to responsible care. The community has to protect these rights. Human sexuality
possesses specific qualities which demand the control of its energies for social living. Thus,
human sexuality, in contradictions to that of animals, continues to be active beyond the matins
season.
Accordingly, in no society has sexuality been left to the arbitrary will of an individual.
Human sexuality has always been subjected to social norms. The society must be protected
from individual whims and caprices, most especially in matters of sex. Human sexuality should
lead an individual, in his/her personal integration and full self-realization as a person and as a
Christian.
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Here’s an article that would help us to analyze, review our perspectives and standpoints
about sexuality and integrity, gender and development.
The saggy reality of Sogie…by Eugene Dominic V. Aboy O.P.
“TO BE OPEN to a culture of diversity and inclusivity is a mark of a progressive nation.

Society’s flourishing largely depends on its capacity to ensure that everyone feels accepted and
that no one is left behind.
However, respect and tolerance, which has become the battle cry of the 21 st century, should
likewise apply to those who are clamoring for the passage of the Sexual Orientation and Gender
Identity or Expression (Sogie) bill.
Respect toward the LGBT+ community can only be genuine if people who have opposing views
are not forced to compromise their own convictions and beliefs. We can only respect others
when we are first and foremost allowed to respect ourselves.
When we just drift amid the caprices of the times and fail to have a firm grip on the values we
hold dear “in the name of love and equality,” the progress that comes from acceptance and
inclusivity becomes illusory.
In 2014, Facebook opened 71 gender options for its users. In 2019, Tumblr has at least 112
genders to choose from. It doesn’t take a student of philosophy to see where this is headed.
I know it calls for an open mind, but as G.K. Chesterton puts it, let us not be too open-minded
that our brains fall out. Our age has come to the false notion that the concept of human rights and
equality serves as license to do whatever we want, without responsibilities and consequences.
Indeed, discrimination and intolerance are abhorrent and should be fought without question.
However, it would be naïve of us to think that tolerance simply means accepting everything.
St. Thomas Aquinas defines love as “willing the good of the other.” If there is anything revealed
by the recent drama of Gretchen Diez inside a Quezon City mall toilet (aside from his real
gender), it is that tolerance and inclusivity sometimes take the form of a subtle reproach.
The University upholds the motto “Veritas in Caritate” (truth in love). Without truth, love turns
into a destructive lie. Real love means that certain things should not be tolerated. Real love
means rejecting things that would not lead others to their own good. Real love means telling hard
truths even if it means looking primitive and bigoted to others.
As Christians, we take our stand regarding the issue on gender not because it is demanded by
doctrine or because the pope says so, but because it is what our nature as human beings demand
and it is from this nature that our rights are derived.
Source: https://varsitarian.net/opinion/20190907/the-saggy-reality-of-sogie
2. BIOETHICAL QUESTIONS
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A. ABORTION
Abortion is a complex problem which can be studied in the light of medical, legal, social
and moral perspectives. It is a medical problem because, normally, it is the doctor who
recommends or performs it. It affects the physician who is supposed to look after the general
wellbeing of his/her patient, and whose concern is not only the latter’s disease but also the
latter’s health. Abortion is a legal problem because it poses some questions on the extent to
which society and lawmakers should bat around for the unborn child, for the mother , for the
family life, and for the public control of the medical profession. It is a social problem it involves
broken families, unwed mothers, rape victims, as well as the issue of poverty, among others. It
is a moral problem because it deals with a human act involving an incipient life, specifically with
regard to its nature and control. The issue of abortion calls for the definition, determination,
and valuation of human life.
Notions of Abortion
The word “abortion” comes from the latin verbs aborior,aboriri,and abortus which
means “to set; to disappear, to fail, or to perish by untimely birth.” Technically, abortion stands
for the termination of pregnancy in the first trimester of its existence. In cases of spontaneous
abortions, the termination of pregnancy during the second trimester is called “miscarriage.” If
the termination occurs in the last trimester before the pregnancy reaches its full terms, it is
dubbed as “premature birth.”
As regards its object, abortion is the interruption of pregnancy. It purports to expel the
fetus from the uterus before the end of gestation, or to force out the embryo from the womb
before it is capable of survival. It implies the detachment and expulsion of the fertilized ovum,
or of the fetus, before it is capable of independent extrauterine life.
The New Catholic Encyclopedia defines abortion as “the termination of any pregnancy
before fetus has gained viability, irrespective of the civil law of any particular jurisdiction or the
canonical implication of the various surgical approaches whether by separation of the living
fetus from the uterus (abortion), or dismembering or evisceration of the fetus (embryotomy or
craniotomy), or the removal of the non-viable fetus from an extrauterine site of gestation
(termination of ectopic pregnancy), or even by the prevention of implantation of the embryo,
for example, by the use of intrauterine coleus and similar so – called contraceptive devices that
are, from a moral viewpoint, rather abortifacients than contraceptives.
Kinds of Abortion
Abortion is either spontaneous or induced. Spontaneous abortion refers to the

premature expulsion of the embryo brought about by nature, not by any outside agent. Thus,
the death of the embryo is not provoked by intentional act by the mother or by any person.
Spontaneous abortion is involuntary and not willed by any person. It just happens, like in a
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miscarriage occasioned by disease, injury, or some disturbances in the embryo itself or in its
environment and in the hormonal regulation of the pregnant woman. Included, too, under
spontaneous abortion is the stillbirth of an embryo developed enough to live outside the uterus
but born dead.
Induced abortion involves the premature expulsion of the embryo by the deliberate
action undertaken by the person. It is the destruction of the life of the embryo or the
termination of pregnancy deliberately effected by an individual. It is the removal of the embryo
which is precipitated by some intentional act of the pregnant woman or another person before
the embryo grows to the point where it can survive. Thus, induced abortion is voluntary and
willed. It is provoked somehow and brought about by artificial means.
Induced abortion is either direct or indirect. Induced abortion is direct when it is a

voluntary, immediate expulsion of the fetus from the uterus, or when a living and nonviable
fetus is removed from the uterus. The reason for the removal is that the pregnancy, added to
some pathological condition from which the mother is suffering, increases her difficulties or
even lessens her chances for survival. No condition exists, however, which makes the removal
of the uterus itself necessary as a means of saving the mother’s life.
Induced abortion is indirect when the fetus is expelled as a secondary effect of a

remedial treatment to a woman, with the sole intention of alleviating her from a serious
pathological state that exists because of her specific pregnancy state. There is no direct attack
upon the fetus, however, and its death is merely permitted as a secondary effect of an act
which needs to be performed.
Methods of Abortion
There are various techniques by which abortion is done. Some of these methods are
used by nonmedical personnel and for self- induced abortion, while others are medically
accepted procedures practiced in hospitals and clinics.
Self- induced abortion includes the insertion of catheters, wire hangers, umbrella ribs, and
knitting needles; the injection of soap solution; utilization of douche of green soap and
glycerine and uterine paste made up of soft soap, iodine or potassium iodide and aromatic
substances; and the drinking of flavored liquids like lead salts, kerosene, castor oil, and
seemingly interminable list of purgatives irritants. Moreover, the most common abortifacients
are herbs, drugs, and other substances – sometimes palatable but more often not—that
women have managed to get down their throats, with the present – day female –pill ingredient
of tansy, ergot, and cinnamon, among others.
Nowadays, there are four medically accepted methods of abortion practiced in hospitals and
clinics. These are 1) dilation and curettage; 2) suction and curettage; 3) hysterectomy; and 4)
saline induction
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Dilation and curettage, commonly called D and C, is employed for the early termination
of pregnancy. It entails dilating and cervical canal with a series of tapered rods and scrapping
the inside of the uterus with a spoon – shaped instrument. To perform D and C, the surgeon
must first paralyze the cervical muscle ring (womb opening, then slowly stretch it open. He/she
then inserts a cruet, a loop – shaped knife, up into the uterus. With this he/she cuts the
placenta and the fetus into pieces, and scrapes them out into a basin.
Suction and curettage is the other method used for early termination of pregnancy. It
involves the extraction of the fetus through a tube attached to a suction pump. It is somewhat
similar to D and C except for the hollow metal or plastic tube inserted into the uterus which
fractures the fetus into pieces and then cuts the placenta from the inner wall of uterus.
A recent improvement of the suction and curettage is the Hungarian suction method
which employs, instead of a curette, a hollow blunt metal tube with a side opening near its end
which is connected to a suction pump by means of sterile, high-pressure tube. This technique
regulates the vacuum through a pressure gauge and, by withdrawing or angulating the tube
slightly within the cervical aperture, the fetus is sucked via the tube through strength of the
vacuum.
Hysterectomy is usually used in late pregnancy. A miniature Cesarean (C-section)

operation. It involves the surgical opening of the woman’s abdomen and uterus through which
the baby is lifted out and discarded. Oftentimes, it is reserved for the failure to induce an
abortion by saline, or when hypertonic solutions are contraindicated. Occasionally, it is
performed on the patient who also asks for tubal ligation.
Saline or salt poisoning is the other technique used in late pregnancy. Technically, is
termed as trans – abdominal intra-amniotic instillation of hypersthenic saline. It calls for the
insertion of a needle through the abdominal wall of a woman into her uterine cavity, for the
removal of some of the fluid that soaks the fetus, and its replacement with a concentrated
solution of slat in water.
Motivations of Proponents of Abortion
The motivations for abortion are as varied as its proponents. Some of these motivations
are:
1. To safeguard the life of the mother. This is the therapeutic motivation. It involves
the justification of abortion if and when the physical health of the mother is in
danger. Up to 1940s, quite a number of diseases were thought of to justify an
abortion --- diseases of the heart, the kidneys, the nerves, the lungs and such
afflictions as cancer and diabetes. Nowadays, however, even the preservation and
care of the mother’s mental health is used to justify an abortion. Some people
maintain that the suffering a raped woman undergoes is harmful to her mental
health.
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2. Abortion as a woman’s right. This involves the justification of abortion on the
ground that the fetus is but part and parcel of the body of a woman which she owns
and controls.
3. Abortion as an expression of a woman’s sexual freedom. This implies the
justification of abortion on the ground that women are now liberated from their
status of being second – class citizens as compared to men. As Alice Thompson
claims: “Now that we women are taking a good look at the way men have treated
us, we realize that our role in the past has been mainly that of objects of sexual
pleasure and reproductive machines. We are not opposed to motherhood either;
but since our bodies are so constructed that we carry the heavy end of the
reproductive task, we insist on having the right to control how and when our bodies
will be used in this way.”
4. The fetus is not human. This refers to the justification of abortion on the ground
that the fetus does not have human nature and, therefore, it is not a person; that it
is just an object and, thus, it has no rights. Proponents of this argument define the
fetus as potential life and maintain that this potential life does not become real and
actual until its birth. They stress the inter -subjective relationship in the process of
personalization. For them the unborn child cannot be properly accepted as a person
before he/she has been accepted by his/her parents.
5. The unwanted child syndrome. This involves the justification of abortion by people
who categorize their offspring who come after the first and second children as
unwanted. Prodded by population experts and the like, these people consider their
children more as burdens than as benefits, thinking that the increased number of
their children will eventually drain the family’s finances.
6. To stave off the birth of potentially deformed child. This is the eugenic motivation.
This connotes the abortion of a child because he/she is believed to be so defective
that hi/her life is presumed to be wholly without any value to his/her parents and
society to be allowed to live.
7. Abortion as a means of improving the quality of life. This refers to the justification
of abortion on the ground that it helps to stabilize and uplift the socioeconomic
conditions of the family in particular, and of the country in general. Advocates of
this argument contend that, at present, everyone wants a quality of life that uplifts
the person from subhuman material conditions. They believe that governments
have the task of eliminating poverty, providing jobs for the laborers, educating the
youth, and improving health care services – maintaining that all these can easily be
done if only there are less people.
8. Abortion as a means of controlling the population. This indicates the justification
of abortion on the ground that the human species multiply by leaps and bounds.
Ethical Considerations of Abortion
Notions of Right
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Right calls for the existence of a subject endowed in some way with an intellectual
nature which makes one capable of willing his/her end and using the means to attain it. In
other words, it calls for the existence of a person.
A right, then, is but a categorical expression or an embodiment of the fundamental

moral characteristics of a human being; one’s own dignity which is human dignity. A person has
claims to many rights: the right to personal freedom, the right to pursue perfection of moral
and rational human life, the right to pursue eternal good, the right to bodily integrity, the right
to marry according to one’s choice and to establish a family, and the right to associate. These
rights have their foundation in the vocation of the person to the order of absolute values and to
a destiny that goes beyond time. They are the person’s natural rights coming from natural law
which dictates one to utilize all of his/her faculties, most specifically his/her rational powers to
attain self- perfection and ultimately the goal of his/her life.
Basic among these natural rights is the person’s tight to life. It is at the core of all the
person’s right of the human person is one’s life. The person has other goods, and some are
more precious but this one fundamental – the condition of all others.
On the part of the person, the right to life is inalienable. He/she may not lawfully
renounce it. After all, a person is but a steward of his/her life. Relative to other persons and
individuals, the right to life is inviolable, that is within certain reasonable limits.
The Fetus as a Person: Synthesis
God made man/woman a person, a being in his/her own right, by assigning to him/her a
rational nature endowed with intellect and will. Thus, a person has an original attribution and
right of personality as to being.
Moreover, because of innate personal dignity, every human being has a rightful
attribution to personality as to action, that is, to be acknowledge and to be accorded a
legitimate sphere of free action in accordance with one’s existential aims, in the development
of one’s natural faculties, and in the discharge of one’s responsibilities.
The human fetus has a proper claim to the right of personality, and essential personality
attends to the human fetus from the moment it becomes an individual human being, and that
is, from the appearance of the zygote --- when human life begins.
Many positions have been advanced and promoted as to when human life begins.
These positions may be generally grouped into three: the genetic, school, developmental
school, and social consequences school.
The genetic school holds the view that life begins at the moment of conception, the very
instance when the egg is fertilized. Some of the proponents of tis school are JohnT. Noonan,
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German Grizes, Paul Ramsey, Charles Curran, Stanley Hauerwas, Albert Outler, Joseph Donzel
and Louis Dupre.
The developmental school believes that the early stages of conception establish the
genetic basis for some sort of human being. Nevertheless, it contends that some degree of
development will be required before one can properly establish the life of an individual human
being. Some of the advocates of this school are Bernard Haring, Roy Schenk, Thomas Hayes and
Daniel Callahan.
The social consequences school anchors its answers to the social, moral or psychological
factors such as the capacity of the fetus to live and to interact independently of the mother,
and the capacity to make decisions for oneself before one can be considered an individual
person. Some partisans of this school are Sissela Bok, Michael Tooley, and Tristan Engelhardt.
The fetus, as a person, has a right to life which induced abortion violates.
The Fetus as a Person: A Catholic Perspective
The fetus is a person. As such, it has rights. Basic among these tights is its right to life.
A person is a constantly developing and self-fulfilling being. One has an innate drive to be more
and more of himself/herself, and to be more open to the wide vistas of life. In all truth, a
person cannot judge a person on terms of what is here and what is now. To be a person is an
ongoing process of growth. The truth is that a person is a unified organism that has the radical
capacity to develop into a personality because of this continuous growth.
The fetus’ right to life is established according to its essential nature as a person, not
upon fortuitous accidents which permit or do not permit it to exercise its personhood. Birth
and the circumstances in which the fetus evolves are the incidents and they do not change the
nature of the being which is brought forth into the world. If, a modern science professes, the
newly – conceived fetus has a life of its own, which is entirely distinct from that of the mother,
and if after some months it is to emerge as human baby, the logical conclusion is that it is
already a distinct human in the womb of the mother, it is, therefore, a subject of a right.
The fetus’ right to life is fundamentally based on one’s own human dignity which has a
reality that is not dependent on the willingness of other person to recognize it. It is not
conveyed by any extrinsic source for it comes forth with life itself as the basis of all other rights.
Thus, it is not the recognition by another person that constitutes the fetus’ right to life. It is a
prior to its recognition – and not to heed its call is strictly unjust. All men are created equal.
They have a final destiny and are equal in their intrinsic dignity as human beings, in their
subordination to the Creator, and in the rights and duties which is equality and subordination
imply. No one may discriminate against fetal life. The sacred congregation for the Doctrine of
the Faith maintains that any discrimination based on the various stages of life is no more
justified than any other discrimination. The right to life remains complete in an old person,
even one greatly weakened. It is not lost by one who is incurably sick. The right to life is no less
than to be respected in the small infant just born than in the mature person. In reality, respect
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for human life is called for from the time that the process of generation begins. From the time
that the ovum is fertilized, a life is begun which is neither that of the father nor of the mother.
Rather, it is the life of a human being with its own growth. It will never become human if it is
not human already.
Thus, induced abortion violates the fetus’ right to life, an act which is all the more
ignoble because it is directed against a victim who cannot defend himself.
The Sanctity of Human Fetal Life
Proponents of the social consequences school argue that the fetus, for the most part of
gestation, does not qualify for the sanctity attributed to human life. It is not yet an individual
life --- it is part of the life of the mother. It is not, truly, a part in the same way as a limb or an
internal organ are parts of a living human organism, and it is not yet discrete, se parate human
organism beginning to remember to discriminate, to intend. While an infant is on its path
towards developing an individuality, which is more than biological uniqueness, a fetus is at a
much earlier stage of this path in which actual birth is the crucial turning point.
Meanwhile, exponents of the Christian method of viewing the sanctity of human life
contend that the primal origin and the final end of fetal life are truly transcendental.
As regards its origin, the fetus comes from God who is ultimately the author of life.
Created by God, its soul is spiritual and therefore immortal.
As regards its end, the fetus is intended by God to be a personal subject capable of
reflecting on himself/herself and on determining his/her acts. Created for happiness, it is
ultimately intended for God. The fetus is likewise open to God.
From the Christian perspective, fetal life is sacred. As such, it calls for respect, for
reverence. So, too, the respect for the sanctity of human life borders on equality. The Church
always upholds the sanctity of human life. She, too, respects the natural right to life of
individuals, maintaining that a violation of this right is incompatible with the fundamental
Christian norms of justice and charity.
Abortion against Natural Law
Natural law embraces the plan of divine wisdom as regards the way one ought to live
his/her life. It is the participation of the rational creature in the eternal law which directs
human beings and things to their proper ends. Natural law is founded on a person’s nature.
Thus, it is the sum total of the obligations which arise from the very nature of a person,
consisting of the imperative propositions or natural precepts of the practical intellect on things
or actions that are intrinsically good or bad. It is ordained to the common good of the natural
perfection of a person, promulgated and impressed in a natural way in the human reason by
God as legislator and supreme ruler of the society of humans.
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Every person is necessarily bound to observe the natural law. At any period in history,
man has had an idea about natural law. For as the awareness of having a nature is basically
essential to one as human being, so does one’s awareness of an ordination to an end which
one’s nature necessarily tends. This cannot be contested. In other words, one has at least
understood natural law in its basic element as that rule of action that is implied in the very
nature of things, or that rule of conduct manifested in the dictates of one’s reason that
corresponds to the universal order in nature, and to one’s rational nature. Indeed, what is
natural law woven into the order of creation and in to the hearts of people as a fundamental
law, if it does not oblige a person to observe it?
An abortion to save the life of the mother is, however, a comparatively a rare case. The
two most frequently discussed are the cases of the cancerous uterus and ectopic pregnancy.
With the breakthrough in medicine, extreme cases to save either the mother’s life or the fetus
are slowly avoided and resolved. As George Williams puts it: “Abortion to save the life of
the mothers is apparently scarcely more than a theoretical question in the present stage of
gynecology.”
Direct induced abortion, thus, is always wrong for it always involves violation of the
cardinal principle of respect for the integrity and inviolability of human life, even though it may
be nascent. The mother and the fetus are equally persons in whom the value of human life is to
be respected.
B. EUTHANASIA
No one chooses to be born. Everyone is born in a certain place, time, and manner. No one
chooses one’s own parents, nor the time and the place where one will be brought forth into this
world. There is no freedom to be born. Ultimately too, everyone is going to die sometime,
someplace, somehow. Everyone is destined to die.
When a person is born his/her parents take care of him/her until he/she grows up. If life is
kind he/she will develop into a full-grown person. But life can be harsh, too, and interspersed
with sufferings, pains and sickness. But the worst thing about pain is when there is no more end
to it and when one can only hope to die soon, to end his/her sufferings either with or without the
aid of another person. Does a person have the right to end his/her life just to end these
sufferings? Can a person “plan” his/her death just as his/her parents have “planned” his birth or
conception? These are the interesting and bewildering questions surrounding euthanasia.
But before we go into particulars, let us first examine a case and decide which particular
action to take:
“A physical who had done research on X-rays for thirty years was suffering terribly from
skin cancer. Part of his jaw, his upper lip, nose and left hand were lost; growths had been
removed from his right arm. He also lost the two fingers from his right arm. He also lost the two
fingers from his right hand. He was blind and in constant excruciating pain. Only surgery and
continued suffering awaited the patient, whom the doctors felt had about a year to live. For many
months he pleaded with his three younger brothers to put an end to his life. Eventually, the
youngest, a man of thirty-six, took a pistol and, after an afternoon wandering and drinking in
local bars, returned to the hospital during visiting hours and shot his brother to death” (Timbreza,
1993, p. 91).
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If you were the youngest brother or sister, would you have done the same thing? Would
you approve of the means employed, or would have preferred a more subtle, nonviolent, and
painless method? Justify your position.
Meaning of Euthanasia
Euthanasia mean “easy death” (from the Greek eu or “easy” and Thanatos or “death”). It
means a painless, peaceful death. It is the deliberate putting to death an individual suffering from
an incurable and agonizing disease in an easy, painless way. It is also called “mercy killing.”
Some call euthanasia as the art or practice of painlessly putting to death a person suffering from
a marked deformity or from an unbearable and distressing disease (Timbreza, 1993).
Euthanasia may either be self-administered or other-administered (Pahl, 1981). The
former is said to be an active (positive) euthanasia when a terminally ill patient deliberately or
directly terminates his/her life by employing painless methods – it is an “act of commission”
insofar as one simply refuses to take anything to sustain life.
Other – administered euthanasia, on the other hand, may be classified into four:
1. Active and voluntary euthanasia happens when either a physician, a spouse, or friend
of the patient terminates the latter’s life upon the latter’s request. It is “voluntary”
since it is requested by the patient; it is “active” insofar as some positive means is
used to terminate the patient’s life.
2. Passive and voluntary euthanasia occurs when a terminally ill patient is simply
allowed to die by the physician, spouse or an immediate relative, upon the patient’s
request. It is “passive” insofar or an immediate relative, upon the patient’s request. It
is “passive” insofar as no positive method is employed; the patient is merely
permitted to pass away. It is “voluntary” insofar as this is done upon the patient’s
request.
3. Active and nonvoluntary euthanasia is happens when it is the physician, spouse, close
friend, or relative who decides that the life of the terminally ill patient should be
terminated. It is “active” insofar as some positive method is utilized to terminate the
patient’s life is decided by an individual other than the patient.
4. Passive and nonvoluntary euthanasia occurs when a terminally ill patient is simply
allowed to die, as requested by immediate family members (spouse or parents) or the
attending physician. It is “passive” insofar as no positive means is employed to end
the patient’s life; it is “nonvoluntary” insofar as other persons make the moral
decision to terminate the patient’s life (Timbreza, 1993).
Arguments for Euthanasia

Promoters of the right to euthanasia use mainly two arguments: compassion for the
suffering person and the quality-of-life argument. The argument of “unbearable suffering”
becomes less and less convincing, since in almost all cases, modern medicine has new and very
effective means of combating great pain without depriving the patient of consciousness.
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The quality-of-life argument in favor of euthanasia is the more unjust argument. It is
based on the presumption that there are people who have the right to judge whether or not other
persons’ lives are still worthwhile, valuable, and must be prolonged. Their judgement can only
be contemptuous; it represents a death sentence. Although some would confine this argument to
cases in which consciousness is lost or the death process seems to be irreversible, in principle it
entitles one to pass judgement on other’s life and to execute others on the basis of one’s
evaluation.
The main cause of freely accepted or desired euthanasia-the desire to be killed either by
neglect of treatment or by direct measures-is the feeling of “social death,” or the feeling that one
is already dead and buried as he/she is refused the most basic of social communications.
Most promoters of euthanasia make the consent or the request of the suffering person as
an absolute condition. To assist in direct cooperation in the desire of the person is, then, not
considered as murder. The presupposition remains, nonetheless, that the suffering person has the
right to decide about his/her death, a right to suicide and, as a consequence, the right to be
assisted in it. Hence, this is called “assisted suicide”. However, this presupposition is wrong. The
argument of St. Thomas Aquinas is still valid: “Because life is God’s gift to a person, whoever
takes one’s own life sins against God, as the one who kill another person’s slave sins against that
slave’s master.” According to Karl Barth, suicide is an “act of ingratitude, a failure to recognize
that God is the ‘owner’ of human life.
Morality of Euthanasia
Whatever its motives and means, direct (positive or active) euthanasia consists in putting
an end to the lives of handicapped, sick, or terminally-ill persons; thus, it is morally
unacceptable. From an ethical point of view, active euthanasia, if freely chosen and premediated,
is morally wrong because it constitutes murder. If a terminally-ill person requests by the patient,
is immoral because it exceeds a person’s rightful dominion over human life and violets the
relationship which should exist between human beings and God. It is an assisted suicide.
A person does not have the right to die for whatever reasons contrary to his/her nature as
a person, nor does he/she has the right to die contrary to his/her supernatural end. If one has the
right to die contrary to reason, there will then be the corresponding obligations on the part of
others to respect that right and to help that person satisfy his/her right. In other words, a person
has the right to commit suicide and others have the obligation to help him/her do so. Thus, the
right to die is not a right at all. It is a convenience, an easy way out, which people or societies use
for their own interests. The existence of a fundamental right is not decided by democratic
processes. The right to die is not a right at all because it is a contradiction in terms. Even for
those who will not admit that all life comes from God and a person is merely a steward, so long
as the right to life remains a cardinal principle in all constitutions and law of civilized societies,
the right to die is a contradiction. What is only true is that a person has the right to die with
dignity.
Position of the Church on Euthanasia
The church condemns direct euthanasia as morally wrong and a gave sin. By directly
causing the death of oneself or another, a person assumes an authority over life which belongs to
God Himself.
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The Church also teaches that we must take all the proportionate means to preserve life
even if there is little hope for recovery. Disproportionate means, on the other hand, may be
applied if a person so decides, thought this is not a moral obligation. Disproportionate means
refer to the kinds of treatment, medication, or some other medical assistance which
inconvenience the patient and are excessively expensive, yet do not offer a reasonable hope for
recovery. However, it is always acceptable to give the patient the needed medication to keep
him/her free from pain and to assists him/her to remain lucid and alert.
Meanwhile, passive or negative euthanasia, which does not use extraordinary means and
is not direct, is morally allowable. Indirect passive euthanasia is also allowable under the
principle of double effect. The Catechism of the Catholic Church (CCC) is very explicit with its
teaching regarding euthanasia:
“Discontinuing medical procedure that are burdensome, dangerous, extraordinary, or

disproportionate to the expected outcome can be legitimate; it is the refusal of “overzealous”
treatment. Here one does not will to cause death; one’s inability to impede it is merely accepted.
The decisions should be made by the patient if he/she is competent and able or, if not, by those
legally entitled to act for the patient, whose reasonable will and legitimate interests must always
be respected (#2278).
“Even if death is though imminent, the ordinary care owed to a sick person cannot be
legitimately interrupted. The use of painkillers to alleviate the sufferings of the dying, even at the
risk shortening their days, can be morally in conformity with human dignity if death is not willed
as either an end or a means, but only foreseen and tolerated as inevitable. Palliative care is a
special form of disinterested charity. As such it should be encouraged. “(#2279)
The Church acknowledges the right of every person who is terminally ill to meet his/her
natural death with dignity.
Christian Meaning of Suffering
From a Christian point of view, an understanding of the basic truths of our faith enables
us to understand sufficiently well the role that suffering can and should play in the life of
Christian, and, perhaps most significantly, as the moment of death comes nearer. The entire
purpose of the Incarnation-God becoming human-is that through the infinite merits of the
suffering involved in the passion, crucifixion, and the death of Christ, humanity is redeemed. All
of the sins of the world-of all human, of all time-were atoned for through the suffering and death
of God made human. The relationship between suffering and atonement for sin is at the very core
of Christian belief. It is the central theme of the teachings of Christ and of the Church-that we
should do penance for our sins. Thus, in imitating Christs, we are urged to accept willingly that
suffering which is intense and unavoidable and to offer it in atonement for our sins and those of
others.
Patients’ Attitude Towards Death
Patients pass through certain adjustments, reactions, or stages in the process of dying. Not
all patients go through those stages, and necessarily in this order.
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During the first stage, most patients respond initially with shock and denial to their
realization that death is close.” This will happen to this or the patient, but not to me.” They
would look excuses to justify their condition: “The laboratory or X-ray technician made an error,
or the doctor made a wrong diagnosis.”
The second stage is one of anger and protest: “Why should this happen to me?”
The third stage is one of bargaining with God or the doctor.” Oh, God, I will change my
life and give wealth to the poor, if You will just let me live. “or “Please, doctor, do anything you
can. I will give you anything if you will just pull me out of this.”
The fourth stage is one of depression: The patient may become despondent as he/she
becomes to realize the truth of the situation-that God is not going to intervene with the natural
process and medical science is powerless to do anything about it.
The fifth stage is one of acceptance. It is as if pain is gone, the struggle is over, and the
patient only wishes to be left alone.
There is a need for reaffirming the hope of the patients-not necessarily hope for recovery,
but hope to accept themselves and their situation, and to realize the importance of family
involvement and the need to communicate with them at a level of sincerity.
3. HEALTH ISSUES
Heath issue is one of the moral issues we need to face nowadays. It is accepted
worldwide that millions of people are at an increased risk of illness or death from taking poor –
quality medicines used to prevent or treat illness. The University of Rochester Medical Center
(2020), states top ten health common issues today;
Physical Activity and Nutrition
Research indicates that staying physically active can help prevent or delay certain
diseases, including some cancers, heart disease and diabetes, and also relieve depression and
improve mood. Inactivity often accompanies advancing age, but it doesn't have to. Check with
your local churches or synagogues, senior centers, and shopping malls for exercise and walking
programs. Like exercise, your eating habits are often not good if you live and eat alone. It's
important for successful aging to eat foods rich in nutrients and avoid the empty calories in
candy and sweets.
Overweight and Obesity
Being overweight or obese increases your chances of dying from hypertension, type 2
diabetes, coronary heart disease, stroke, gallbladder disease, osteoarthritis, sleep apnea,
respiratory problems, dyslipidemia and endometrial, breast, prostate, and colon cancers. In-depth
guides and practical advice about obesity are available from the National Heart Lung and Blood
Institute of the National Institutes of Health.
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Tobacco
Tobacco is the single greatest preventable cause of illness and premature death in the
U.S. Tobacco use is now called "Tobacco dependence disease." The Centers for Disease Control
and Prevention (CDC) says that smokers who try to quit are more successful when they have the
support of their physician.
Substance Abuse
Substance abuse usually means drugs and alcohol. These are two areas we don't often
associate with seniors, but seniors, like young people, may self-medicate using legal and illegal
drugs and alcohol, which can lead to serious health consequences. In addition, seniors may
deliberately or unknowingly mix medications and use alcohol. Because of our stereotypes about
senior citizens, many medical people fail to ask seniors about possible substance abuse.
Human Immunodeficiency Virus (HIV)/Acquired Immunodeficiency Syndrome (AIDS)
Between 11 and 15% of U.S. AIDS cases occur in seniors over age 50. Between 1991
and 1996, AIDS in adults over 50 rose more than twice as fast as in younger adults. Seniors are
unlikely to use condoms, have immune systems that naturally weaken with age, and HIV
symptoms (fatigue, weight loss, dementia, skin rashes, swollen lymph nodes) are similar to
symptoms that can accompany old age. Again, stereotypes about aging in terms of sexual activity
and drug use keep this problem largely unrecognized. That's why seniors are not well represented
in research, clinical drug trials, prevention programs and efforts at intervention.
Mental Health
Dementia is not part of aging. Dementia can be caused by disease, reactions to

medications, vision and hearing problems, infections, nutritional imbalances, diabetes, and renal
failure. There are many forms of dementia (including Alzheimer's Disease) and some can be
temporary. With accurate diagnosis comes management and help. The most common late-in-life
mental health condition is depression. If left untreated, depression in the elderly can lead to
suicide. Here's a surprising fact: The rate of suicide is higher for elderly white men than for any
other age group, including adolescents.
Injury and Violence
Among seniors, falls are the leading cause of injuries, hospital admissions for trauma, and
deaths due to injury. One in every three seniors (age 65 and older) will fall each year. Strategies
to reduce injury include exercises to improve balance and strength and medication review. Home
modifications can help reduce injury. Home security is needed to prevent intrusion. Home-based
fire prevention devices should be in place and easy to use. People aged 65 and older are twice as
likely to die in a home fire as the general population.
Environmental Quality
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Even though pollution affects all of us, government studies have indicated that low-
income, racial and ethnic minorities are more likely to live in areas where they face
environmental risks. Compared to the general population, a higher proportion of elderly are
living just over the poverty threshold.
Immunization
Influenza and pneumonia and are among the top 10 causes of death for older adults.
Emphasis on Influenza vaccination for seniors has helped. Pneumonia remains one of the most
serious infections, especially among women and the very old.
Access to Health Care
Seniors frequently don't monitor their health as seriously as they should. While a shortage
of geriatricians has been noted nationwide, URMC has one of the largest groups of geriatricians
and geriatric specialists of any medical community in the country. Your access to health care is
as close as URMC, offering a menu of services at several hospital settings, including the VA
Hospital in Canandaigua, in senior housing, and in your community.
In the webpage of World Health Organizations – Philippines, it is stated that Philippines

has made significant investments and advances in health in recent years. Rapid economic growth
and strong country capacity have contributed to Filipinos living longer and healthier. However,
not all the benefits of this growth have reached the most vulnerable groups, and the health
system remains fragmented. Health insurance now covers 92% of the population. Maternal and
child health services have improved, with more children living beyond infancy, a higher number
of women delivering at health facilities and more births being attended by professional service
providers than ever before. Access to and provision of preventive, diagnostic and treatment
services for communicable diseases have improved, while there are several initiatives to reduce
illness and death due to noncommunicable diseases (NCDs). Despite substantial progress in
improving the lives and health of people in the Philippines, achievements have not been uniform
and challenges remain. Deep inequities persist between regions, rich and the poor, and different
population groups. Many Filipinos continue to die or suffer from illnesses that have well-proven,
cost-effective interventions, such tuberculosis, HIV and dengue, or diseases affecting mothers
and children.
The coronavirus disease (COVID-19) is an infectious disease caused by a new strain of

coronavirus. This new virus and disease were unknown before the outbreak began in Wuhan,
China, in December 2019. On 30 January 2020, the Philippine Department of Health reported the
first case of COVID-19 in the country with a 38-year-old female Chinese national. On 7 March,
the first local transmission of COVID-19 was confirmed. WHO is working closely with the
Department of Health in responding to the COVID-19 outbreak.
4. ISSUES ON SOCIAL MEDIA
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The Philippines is the social media capital in the world. Most of the social media users
have an extraordinarily high usage time of about four hours per day. Additionally, they are
known as early technology adopters, as well as being highly internet-savvy. Estares (2019)
revealed four more reasons why social media in the Philippines is huge;
1. Socio-Economic Aspect
As mentioned in our previous topic on top social media in the Philippines, Facebook is
still the go-to social networking platform. Part of its success can be attributed to the efforts of
mobile operators providing ways to access the app via mobile without incurring any
charges, albeit with limited functions.

2. Age
The biggest group of social media users in the Philippines are in the 18-24 age range -
university to early career age - making up 33 percent of active users or around 21 million users.
With this, it’s interesting to note how intertwined social media platform, Facebook, in particular,
is with both the user’s social/personal life and academic life. It is a fairly common practice
among classes, particularly in universities, to utilize the platform as a virtual meeting place
outside the classroom, where homework is discussed, readings are shared, and announcements
are made. Social media platforms are easily accessible and offer more room for interaction than
your typical bulletin board.

3. Cultural Aspect
Filipinos are very social people and are known for close familial ties. With an estimated
10.2 million Filipinos living/working overseas, the culture of sharing that Facebook provides
helps bridge the distance in a way that other platforms cannot. Social media is still - after all - a
means of connecting.

4. Social Media and Social Movement
With growing social unrest in the world, the youth have turned to social media to express
disapproval and dissent. The same can be seen in the Philippines, where youth activism – as
young people have the strongest presence in Philippine social media – have taken on to both
literal and virtual streets.

'Fake news', fact-backed news and everything in between have been sprouting up in
combat of each other and what was once a place for the personal has since evolved into a
juxtaposition of selfies, memes, and political posts. The comment section, in particular, known
for its toxicity, has further devolved into a cesspool teeming with threats and trolls and
supporters of opposing political parties locking horns.

With all the information being fed to users over the internet, social media in
the Philippines has turned into a minefield of misinformation – deliberate or not. Never has the
phrase 'think before you click Share' been more relevant in our lives. With that said, certain
groups have taken up the advocacy of teaching students media literacy in efforts of separating
the informative from the misleading.

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Social media in the Philippines will continue to grow and become part of every Filipino's
daily life. Creation and consumption of social media content will continue to get integrated into
local culture as well, and whether this will be a positive or negative experience depends on their
level of media literacy and their ability to discern fact from fiction.
Church’s Teaching on Mass Media
a) Mass Media and Manipulation
The supreme law for the mass media is respect for the freedom of the communicating
partners. Any unethical or vulgar act which diminishes the freedom of the partners can be called
manipulation. We can look closely at the language used as criterion for discerning manipulation:
does it have an authoritarian note? Does it label those who do nothing as the communicators do?
Plain falsification is more evident while the methods of partial information, overemphasis in one
aspect while ignoring important factors, distorting proportions, and so on are not so easily
detected. Very frequently, the trouble lies with manipulators who are unaware that they are being
manipulated or that they are manipulating others.
Since entertainment plays a major part in today’s life, it must be analyzed for the kind of
worldview it insinuates: What are the lifestyles or ideals it represents? Are the style and content
of the entertainment as seductive as the advertisement?
One of the most serious threats to human integrity is the constant exposure to scene of
excessive cruelty. This mass media abuse, which suggests that the normal solution to human
conflict is violence and even cruelty, is called by Haselden (1968, p.116) “the most monstrous
obscenity of our time.” It is dangerous likewise to glorify war and “glamorize the military
tradition” (p. 116).
Not only can people be manipulated by the mass media, the media themselves are
exposed to the dangers of manipulation. Journalists are frequently restricted in their freedom and
manipulated by political and commercial powers. Ideologies expose all those involved to the
danger of being manipulated. Relatively small groups have a disproportionate influence on the
mass media: the advertisers, the teen consumers who demand superficial entertainment and noisy
music, the politicians who have economic interests in broadcasting and, especially, political and
religious extremists.
The predisposition for being manipulated is caused by the passivity of the viewers,
readers, and listeners. They allow others to dictate them many people are especially inclined to
accept uncritically almost everything just because it is presented by television.
However, it is wrong to think that the mass media have an absolute power over people’s
thinking and feelings. The sociology of the mass media has broken the myth of the faceless
masses. The influence of media on different groups varies greatly according to their socio-
economic origin, religious affiliation, identification with certain groups, and level of education.
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People are no longer at the mercy of mass media, for they have their own way of reacting and
thinking.
b) Freedom and Truth
If both freedom and truth are rightly understood, there can be no conflict. God decides in
His absolute freedom to share life and truth with us, and He calls us in freedom to receive truth,
to search for more truth, and to share it with others.
For humans to carefully cooperate and further improve the life of the community, there
must be freedom to assess and compare differing views which have weight and validity. Within
this free interplay of opinions, there is a process of give-and-take, of acceptance and rejection, of
compromise or compilation. Through this process, the more valid ideas can gain ground and
make possible consensus that all will lead to common action.
Truth can be corrupted by using it for selfish interests or by proposing it in a loveless

way. Genuine freedom is the freedom for other people’s freedom to love and to discern what
builds up and what can disrupt communion. Our freedom is in many ways freedom for truth in
the making.
Pope Paul VI invited journalists to make their journal “the voice of the people” – the
voice that reaches the hearts of the people. The mass media offer effective means of presenting
our faith and our moral convictions in an integrated and, so to speak, “incarnate” way. Social
communication in the service of justice, peace, and for the Gospel’s message should be in the
formation of all peoples, particularly of Christian educators and priests.
c) Morality of Media
The information provided by the media is at the service of the common good. Society has
a right to information based on truth, freedom, justice and solidarity. The proper exercises of this
right demands that the content of the communication be true and – within the limits set by justice
and charity – complete. Further, it should be communicated honestly and properly. This means
that in the gathering and publication of news, the moral law and the legitimate rights and dignity
of humans should be upheld.
It is necessary that all members of society meet the demands of justice and charity in this
domain. Through social communications, they should help in the formation and diffusion of
sound public opinion. Solidarity is the consequence of genuine and proper communication and
the free circulation of ideas that further knowledge and respect for others.
The means of social communication (especially the mass media) may cause a certain
passivity among users, making them less than vigilant consumers of what is being peddled. Users
should practice moderation and discipline in their approach to mass media. They must form
enlightened and correct conscience to resist unwholesome influences more easily.
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Moral judgment should condemn the plague of totalitarian states which systematically
falsify truth, exercise political control over people’s opinions through the media, and manipulate
defendants and witnesses at public trials. These states entrench their tyranny by strangling and
repressing everything they consider “thought crimes.”
VI. Enabling Assessment6: “Advocacy Campaign”
Instructions:
1. Create an advocacy campaign material (either a poster, a flyer, or a brochure) for any of the
following
topics:
A) Gender and Development or GAD
B) Anti-violence against women
C) Social Media issues (fake news, bullying)
D) Rights of the Unborn
2. Put a theme/title of your work

3. Write a short explanation of your work
4. Write your reflection about the topic of your choice.
5. Be sure to write your name, course, year and section and the name of your professor on your
work.
6. Please submit your work to your professor later.
VII. Summative Assessment4: REED Concert
To better understand about the REED Concert as the Summative Assessment, here is the concept
paper approved and endorsed by REED003 committee. Please take your time reading it and if
you have some questions for clarifications, please address them to your REED003 professor.
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RENEW: Religious Education and the New Evangelization at Work “HIMIG, ARAL, DALANGIN”
(An Online Musicale for a Cause)
The project was conceptualized to come up with an alternative learning instruction/medium.

This event will be incorporated into the REED subjects to serve as a final requirement for students.
RENEW is an acronym for Religious Education and the New Evangelization at Work, in the light of the
Encyclical of St. John Paul II, REDEMPTORIS MISSIO, 1990 (Mission of the Redeemer, RM). It shall follow
a concept format with its corresponding themes HIMIG (Experience), ARAL (Encounter), and DALANGIN
(Enlightenment) which is adapted from the three layers and contexts of RM towards the New
Evangelization. There will be narratives/living testimonies before each part. Artists will comprise of the
faculty, their families, and selected students. Thus, this will gird towards the summative content of
DREED001 and 003 which are the subjects offered during the First Semester.
TIME TABLE: Start date: August 2020 End date: December 2020
VENUE (Platforms): Youtube Channel, FB Page (e.g. Watch Party)
TYPE OF PROJECT: A FREE Online Concert; a fundraising project for a cause.
BENEFICIARIES: To purchase PPE for the Medical Frontliners
REED Outreach Activities; DLSU-D Scholarship Program.
The Online Musicale is designed to: 1. Allow students to develop a sense of Lasallian identity
based on their profound personal experience of God; 2. Instill the values of resiliency and responsibility
among students in the service of others; 3. Demonstrate commitment to carry out exemplary acts for
the community.
As befits La Sallian student enrolled in the course, we are called to be actively involved in this noble
project. The success of this endeavor lies in the collaboration and mutual help of all:
1.Look for a sponsor of the souvenir program.

2. Make a reflection on how the objectives are realized by your involvement as a solicitor or a performer
vis-à-vis the messages of the songs in the virtual concert:
A. How does it help me develop my Lasallian identity based on my personal experience of God?
B. What particular circumstances of the concert for a cause, do I conceive the values of
resiliency
and responsibility?
C. How can I further demonstrate my commitment as a Lasallian to carry out exemplary acts for
the community?
Process:
 Look for a sponsor (there is a template solicitation letter)

 Send the picture of the online transaction or deposit slip; Cc: Professor
 Send the picture of the lay-out adz (business, family, group or individual sponsors) to
reed.dlsud@gmail.com and Cc: jrdomingo@dlsud.edu.ph.
 Make a reflection in not less than 200 words but not more than 400 words.
Participation/ Involvement to the project: 70%
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Reflection paper: 30%
Rubric for Reflection paper:
A. Content Poor Fair Good Excellent

Critical analysis 10 15 30 35
Values Learned
B. Personal Insight
Essence
substance 10 15 30 35
C. Presentation
Clarity
Coherence
Linkage 10 20 25 30
Summative Test-
Option B. REED003 Synthesis
Instructions:
1. Write a one-page synthesis of your learnings in this subject with at least three (3) insights that
cover from the beginning of the class until the last topic.
2. Make your insights personal and not on behalf of anybody else.
3. Follow proper indention, times new romans, 12 font, short bond paper only.
4. Put credits in your paper – your name, course, year and section, name of your d-reed 003
professor and the date of submission.
5. Submit your work to your professor later.
VIII. Closing Prayer:
To the Source of all Human Dignity
All that exists, our God, is Your work, and all human beings have been created to glorify
You but also to achieve happiness in union with You. Make us more mindful of the dignity You
have given each one of us so that we will live a life worthy of You our Loving Creator. Also,
150
IX. Self-care/”Me-time”
Please spend this time for yourself whatever choice of activities you may have.
make us more aware of the dignity of all our fellow men and women so that we can relate to
them as Your children and Your creatures, respecting their talents and differences, while
working with them to please and glorify You so that all of us might come to the happiness for
which You have created us. This we ask in Jesus’ Name. Amen.
St. John Baptist de la Salle…Pray for us.

Live Jesus in our hearts…forever.
X. References:

Other References:
Vatican Council.
Estares, Ian. 2019. 4 more reasons why social media in the Philippines is huge.
https://www.d8aspring.com/eye-on-asia/4-more-reasons-why-social-media-in-the-philippines-
is-huge
Haselden, K. (1963). Morality and the Mass Media. Tennessee: N.p.
Philippines. file:///C:/Users/henbernardo/Downloads/1107-3660-1-PB.pdf
Timbreza, F. 1993. Bioethics and Moral Decisions. Manila: DLSU Press
151
https://apps.who.int/iris/bitstream/handle/10665/136828/
ccsbrief_phl_en.pdf;jsessionid=71ADB31E035ED754A03903E005897E76?sequence=1
University of Rochester Medical Center Rochester, New York.

https://www.urmc.rochester.edu/senior-health/common-issues/top-ten.aspx
Who-Philippines. May 9, 2020
https://www.who.int/philippines/emergencies/covid-19-in-the-philippines
Prepared by:
D-REED003 Committee
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DE LA SALLE UNIVERSITY-DASMARINAS

Modules for REED003

Course Learning Outcomes Topic Learning Outcomes

TLO2. Demonstrate one’s appreciation of

CLO2. Recognize the importance of faith TLO3 Demonstrate the importance of

I. Scripture Reading and Opening prayer

Gospel: Luke 6: 1-5

JESUS AND THE SABBATH

II. Learning Outcomes:

III. Learning Requirements

IV. Starting Activities

Instructions: This lesson begins with a “Getting-to-know-myself-better” activity. Please

Name: ______________ Date: _______________

Note: Please submit your work to your professor later.

V. Lesson Proper (From the revised textbook Christian Morality in Contemporary

Name: _________________________________________Date: _________________________

_____15. It is the power not to say or do anything but to do good.

Note: Please submit this paper to your professor later.

Lord, As I end this lesson, I want to give honor to You.

Main Reference: Salibay, E. (2013). “Christian Morality in Contemporary Society: A

Reflection Question and Activity: Ponder on the

1. If human act is subject to moral responsibility,

Lord, I offer my life to You

Things in the past, things yet unseen

Lord, I offer my life to You

What can we give that

It refers to the agent’s way of doing

It refers to the moment in which the

Bad act/effect Good act/effect Circumstance of person Circumstance of time

Doubly good act/effect Circumstance of manner Circumstance of place

It is a bad act to revenge

The killing is justifiable

It is a doubly bad act

The intention is good

It is a good act to kill a terrorist

Match each item to a choice

These could be external and internal

Intention Respect for the Church Threats to inner freedom

Respect for fellow Christians Jean-Paul Sartre Christian philosophy responsibility

Match each item to a choice

It refers to the special quality of an

Circumstance of the means Circumstances Bad act/effect Condition of the agent

Doubly bad act/effect Circumstance of thing itself Object itself

Match each item to a choice

Fear Filipinos as family-oriented Affected vincible ignorance Habits

Filipinos are meal-oriented Violence Ignorance

Are the children morally responsible in the two stories?

Select the correct response by shading the corresponding box:

John is morally responsible

Both are not morally responsible

Henry is morally responsible

Both are morally responsible

Select the correct response by shading the corresponding box:

It is an indifferent act. Therefore, the act is bad.

It is a good act because charity begins at home

The end justifies the bad act

The end does not make it a good act

It is a doubly bad act

It is an indifferent act and the intention is good. Therefore, it is a good act.

Filipinos have a deep-seated belief in

Filipinos as bayani-oriented Voluntariness Filipinos as spirit-oriented

Crass or supine Filipinos as kundiman-oriented Imperfect violence

Name: Date: _

Name: _________________Date: _

Name: ____________ Date:_

Course/Yr. & Sec:______ Professor:_

Name: _____________________ Date: _

Name: _________________ Date: _