INTRODUCTION TO

CATHOLIC SOCIAL TEACHING

Context, Content and Contribution
Part 1: Triplex Munus Christi et Ecclesiae, Biblical and Historical Foundations
 Pagmamahal
sa Mahihirap

Pagmamahal
sa Kalikasan

“… isang mabigat na
pananagutang bumubukal mula
sa pananampalataya” (220)
Hindi tayo pababayaan ng
Manlilikha, hindi siya
kailanman uurong sa kanyang
proyekto ng pag-ibig, hindi niya
pinagsisisihang nilikha tayo.
Taglay pa rin ng sangkatauhan
ang kakayahang magtulungan
upang itaguyod ang tahanan
nating lahat. (13)
Bonum est diffusivum sui.

“Mercy is not only an action of

the Father, it becomes a criterion
for ascertaining who his true
children are.
 The Economy
of Salvation

Glory be to the Father, through

Incarnation the Son, Salvation
in the Holy Spirit…

Caro Salutis Cardo

The flesh is the hinge of salvation
The Core of Jesus’ Preaching

“The time (kairos vs. chronos)

is fulfilled, and the kingdom
of God (basileia tou Theou) is
at hand; repent (metanoia)
and believe in the gospel
(evanggelion)” (Mt 1:15).
The Core of Jesus’ Preaching
In Jesus, the Word of the Father, the Person
is the Message. He is the embodiment of
the Kingdom (autobasileia)

His person is nothing but love, a love

given gratuitously. The relationships he
forms with the people who approach him
manifest something entirely unique and
unrepeatable. The signs he works,
especially in favour of sinners, the poor, the
marginalized, the sick, and the suffering,
are all meant to teach mercy. Everything in
him speaks of mercy. Nothing in him is
devoid of compassion. (MV 8)
The Core of Jesus’ Preaching
Mercy/Love of Neighbour is the
basis for our judgment. (Mt 25; 18:33)

Mercy/Love of Neighbour is the

distinguishing mark of his followers
(Jn 13:35)

Mercy/Love of Neighbour is the

“very foundation of the life of the
Church… The Church’s very
credibility is seen in how she shows
merciful and compassionate
love.” (MV 10)
 Life in the Early Church

• kerygma
(preaching)

• koinonia
(communal life)

• leitourgia
(worship)
Early Church
Social Context: Jesus had
ascended into heaven. Need to
continue the preaching of the
Gospel amid an environment
hostile to the emerging Church

Models of Sanctity: Apostles

(preachers of the Good News);
deacons and ministers
(diakonia = service; note, most
were also martyrs)

E.g. Peter, Magdalene, Stephen

Unity of Preaching and Charity

Age of Persecution
Social Context: Emergent
Christianity was a persecuted
minority, a religion being hunted
down to death; temptation of
apostasy

Models of Sanctity: Martyrs

(witnesses by the shedding of blood)

E.g. Lawrence of Rome “Here (the

poor) are the treasures of the Church

The Church’s power consists in her

faithful witness (martyr) to her
Crucified Lord; power is revealed in
weakness (2Cor 12:9); sanguis
martyrum, semen Christianorum
Early Middle Ages
Social Context: With the Edict of
Milan in 313, there was a growing
association of the Church with the
State. With the Fall of Rome, a
tendency to corruption and
decadence as the Church gained
power, influence and wealth.

Models of Sanctity: Confessors,

Fathers and Doctors of the Church,
Desert Fathers and monks (“white
martyrdom”)

E.g. Benedict of Nursia (from eremitic

to cenobitic model of monasticism)

Temporal power and wealth, although

helpful, can do more harm than good
to the Church when excessive.
High Middle Ages
Social Context: Feudalism and
Disunity in Western Europe,
“Dark Ages” of Ignorance and
Lack of Education

Models of Sanctity: Mendicants

and Preachers, Founders of
Religious Orders

E.g. Dominic and Francis:

“Build my Church”

Re-commitment to the poor and

to poverty leads to renewal and
resurgence in the Church’s
identity and mission
Renaissance
Social Context: Rebirth of learning
especially through the arts and
literature; question of the
relationship between the sacred
and the secular; Age of Exploration

Models of Sanctity: educator and

humanist saints, missionaries

E.g. Thomas Aquinas, Ignatius

Loyola, Francis Xavier, John Baptist
de la Salle

Reappreciation of the world not as

an enemy per se but as the locus
of God’s action and our mission
Modern Period Onwards
Social Context: French Revolution
ideals, extremes of conservatism and
liberalism; secularization and
relativism; Capitalism and Marxism

Models of Sanctity: saints who lived out

their lives in fidelity to Christ and the
Church according to their “duty of
state”; holiness in one’s profession

E.g.: Therese of Lisieux, Louis and Zelie

Martin, Oscar Romero, Mother Teresa,
Piergiorgio Frassati

the basic vocation of every Christian is

to become a saint by faithfully fulfilling
the duties of our state in life. (LG 40-41)
 Ecclesia Dei, quid dicis de teipsa?

Question of Cardinal Suenens, 1962

Vatican II: “A People Set Apart” (Plebs tua sancta)
Counter-witness and Catalyst (Salt, Leaven)
Priest, Prophet and King like Christ (Triplex Munus)
Church, Icon of the Trinity (Bruno Forte)
Bonum est diffusivum sui.

Deus caritas est.

 INTRODUCTION TO
CATHOLIC SOCIAL TEACHING
Context, Content and Contribution
Part 2: Rerum Novarum to Mater et Magistra
Why does the Church address social issues?
1. It is an integral part of her evangelising and spiritual
mission, following the example of Jesus (CSDC 66)
2. We are an incarnational Church (CSDC 60, GS 1)
3. To respond to the questions of humanity/ reading the
“signs of the times” as movements of the Spirit who
leads us to follow the will of God here and now (GS 4)
4. Love of God is inseparable from love of neighbour
(Justice in the World, 34)
5. A serious responsibility stemming from our faith
(LS 220)
19
 Leo XIII, Rerum Novarum, 1891

(Of New Things)
□ English Title: On the Condition of Labor
□ Author: Pope Leo XIII
(Same Pope who made UST Pontifical)
□ Date: 1891

N.B. RN is the first

social encyclical and
forms the basis/
foundation for the
development of CST 20
The Industrial Revolution 21
 Leo XIII, Rerum Novarum, 1891

(Of New Things)
□ Historical Context: Shift from
Feudal to Industrial Society
□ Societal Problems/Concerns:
□ unjust labor conditions of poor
workers in industrialized countries
(child labor, harassment, unsafe
working conditions, long working
hours, suppression of unions)
□ unprecedented, exponential growth
in social gap/inequality
□ rise of two extreme ideologies:
Capitalism (“laissez faire,”
“invisible hand,” “ceteris paribus”)
and Marxism (no private property)
22
 Leo XIII, Rerum Novarum, 1891

(Of New Things)
□ Context: Industrial Revolution leads to exploiting workers
□ Content:
□ Rejected the thesis that market laws operate like physical laws;
need for morality in the economic sphere (24-25, 33, 41-43)
□ Criticized both extremes of liberal capitalism and socialism (7,
27-28); defined the rights and duties of employers and workers
□ Everybody has a right to private property* (7) but just
ownership is not the same as just use of money (34-37)
□ Contribution:
■ First solemn papal pronouncement on social issues, first comprehensive
document of social justice.
■ Defends workers’ rights based on natural law.
■ Rights include work, private property, just wage, workers’ associations.
 Leo XIII, Rerum Novarum, 1891

(Of New Things)
□ Highlight/s: Dignity of Labor
□ RIGHTS of Workers According to RN (5, 9, 48, 55, 62, 63, 69)
1. Right to private property
2. Right to possess and enjoy fruits of their labor
3. Right of the poor to social benefits
4. Right of families
5. Right to freedom of action
6. Right to just (humane) wage
7. Right to organize/ join unions
□ DUTIES of Workers According to RN (30)
1. Duty to perform their work well
2. Duty not to harm the property of their employer
3. Duty to refrain from violence and rioting
4. Duty to be thrifty
 Leo XIII, Rerum Novarum, 1891

(Of New Things)
□ Highlight/s: Vocation of Business/Industry
□ RIGHTS of Employers According to RN (8, 9, 36, 72)
1. Right to private property
2. Right against excessive taxation
3. Right to form societies/ guilds

□ DUTIES of Employers According to RN (31-32)

1. Duty to uphold freedom of workers
2. Duty to uphold dignity of workers
3. Duty to allow workers to attend to their family and religious obligations
4. Duty to impose just labor expectations
5. Duty to pay just wages
6. Duty not to interfere with worker’s savings
7. Duty to give to the poor after needs have been met
 Leo XIII, Rerum Novarum, 1891

(Of New Things)

□ Highlight/s: Duty of Government in the Market

□ ROLE of Public Authority
1. Defend and foster the rights of workers and their families (21)
2. Uphold the common good (4)
3. Ensure well-being and rights of non-owning workers (49)
4. Intervene to prevent harm to individuals or to the common
good (52)
5. Give special consideration to the poor (51, 54)
6. Uphold and safeguard right to private property (55, 65)
7. Uphold and safeguard rights of associations and religious
rights of people (69)
 Leo XIII, Rerum Novarum, 1891

(Of New Things)

□ Cases for Discussion:

□ Labor Contractualization
□ 4P’s Program
 Pius XI, Quadragesimo Anno, 1931

(The Fortieth Year)
□ English Title: The Reconstruction of the
Social Order
□ Author: Pope Pius IX
□ Date: 1931 (RN@40)

N.B. Numeric titles

are based on the
anniversary of RN
28
 Pius XI, Quadragesimo Anno, 1931

(The Fortieth Year)
□ Historical Context: Fortieth
anniversary of Rerum Novarum;
Great Depression underway
(failure of Capitalist Dream?);
dictatorships growing in Europe.
□ Societal Problems/Concerns:
□ abuses of both capitalism and
communism
□ oppressive and unjust “sinful
social structures”

29
Capitalism vs. Socialism 30
 Pius XI, Quadragesimo Anno, 1931

(The Fortieth Year)
□ Context: Fortieth anniversary of Rerum Novarum; Great
Depression underway; dictatorships growing in Europe.
□ Content:
■ States need to reform greedy capitalist systems to which they
have become slaves.
■ Communism dangerous because condones violence and
abolishes private property.
■ Labor and capital need each other.
■ Workers need just wage to acquire private property.
■ International economic cooperation urged.
■ Principle of “subsidiarity” introduced.
□ Contribution: Principle of “Subsidiarity” term “social justice”
HUMAN SOCIETY
Certain societies, such as the family and
the state, correspond more directly to the
nature of man; they are necessary to him.
To promote the participation of the
greatest number in the life of a society, the
creation of voluntary associations and
institutions must be encouraged… This
"socialization" also expresses the natural
tendency for human beings to associate
with one another for the sake of attaining
objectives that exceed individual capacities.
It develops the qualities of the person,
especially the sense of initiative and
responsibility, and helps guarantee his rights.
(CCC 1882)
PRINCIPLE OF
SUBSIDIARITY
Socialization also presents dangers. Excessive
intervention by the state can threaten
personal freedom and initiative. The teaching
of the Church has elaborated the principle of
subsidiarity, according to which "a
community of a higher order should not
interfere in the internal life of a community of
a lower order, depriving the latter of its
functions, but rather should support it in
case of need and help to co- ordinate its
activity with the activities of the rest of society,
always with a view to the common good.”
(CCC 1883)
\

\
PRINCIPLE OF
SUBSIDIARITY
God has not willed to reserve to himself all
exercise of power. He entrusts to every
creature the functions it is capable of
performing, according to the capacities of
its own nature. This mode of governance
ought to be followed in social life. The way
God acts in governing the world, which
bears witness to such great regard for
human freedom, should inspire the wisdom
of those who govern human communities.
They should behave as ministers of divine
providence. (CCC 1884)
PRINCIPLE OF
SUBSIDIARITY
The principle of subsidiarity is
opposed to all forms of
collectivism. It sets limits for state
intervention. It aims at
harmonizing the relationships
between individuals and societies.
It tends toward the establishment
of true international order.
(CCC 1885)
right to self-determination
 Pius XI, Quadragesimo Anno, 1931

(The Fortieth Year)

□ Cases for Discussion:

□ Top-Bottom vs. Bottom-Up
□ Decentralization and
Devolution Pagsara at
Pagdiwang Pagplano

Pagmonitor at
pagtatasa Pagsagawa
 John XXIII, Mater et Magistra, 1961

(Mother and Teacher)
□ English Title: Christianity and
Social Progress
□ Author: Pope John XXIII
□ Date: 1961 (RN@70)

38
 John XXIII, Mater et Magistra, 1961

(Mother and Teacher)
□ Context: Science and technology advance in developed nations, while millions
live in poverty in Third World.
□ Content:
■ Disparity between rich and poor (individuals and nations) must be addressed.
■ Just wage and improvement in the quality of life of all is the true measure of
economic growth [not GDP/other economic indicators) (68-74)
■ Arms race contributes to poverty.
■ Economic imbalances cause threat to peace [development has a direct
correlation to peace] (157-184).
■ Rich nations must help poor ones while respecting their sovereignty and culture
[no to neocolonialism].
■ Nations are interdependent and need to cooperate towards the common good.
■ Catholics should know social teaching and be active [S-J-A Method] (236-241).
□ Contribution: First treatment by CST of relations between developed and
developing countries (“global inequality”); linked development and peace;
introduction of the notion of the “Common Good”
 Pastoral Spiral and See-Judge-Act Method

See Experience
• What is
happening?

Response
Judge Analysis
• How shall • Why is it
we respond? happening?

Act Theological
Reflection
• What does it
mean?

www.social-spirituality.net www.facebook.com/socialspirituality
Society ensures social justice when it provides the conditions that
allow associations or individuals to obtain what is their due,
according to their nature and their vocation. Social justice is linked
to the common good and the exercise of authority. CCC 1928
The common good is the “the sum total of all those
conditions of social living whereby persons are enabled
to more fully and more readily achieve their own
perfection.” (MM 56; NB respect for cultural identity)
 John XXIII, Mater et Magistra, 1961

(Mother and Teacher)

□ Cases for Discussion:

□ The relationship between the US and RP: Neocolonialism?
□ Method of Catholic Education in UST
 John XXIII, Pacem in Terris, 1963

(Peace on Earth)
□ English Title: Christianity and
Social Progress
□ Author: Pope John XXIII
□ Date: 1963

N.B. This Social

Encyclical is
addressed to “all
mankind.” (The next
one like this is LS) 44
 John XXIII, Pacem in Terris, 1963

(Peace on Earth)
□ Context: Founding of the United Nations and UDHR (1948),
Cold War, erection of Berlin Wall (1961), Cuban Missile
Crisis (1962).
□ Content:
■ Peace ensured through social rights and responsibilities-- between
people; between citizens and public authorities; between states;
among nations.
■ World needs to recognize rights of women.
■ Arms race goes against justice, reason and human dignity.
■ United Nations needs to be strengthened
■ “Peace is the tranquility of order” (St. Augustine)
□ Contribution: Major shift in Methodology from Deductive to
Inductive Approach (“signs of the times”)
 John XXIII, Pacem in Terris, 1963

(Peace on Earth)

□ Highlight/s: Ordering of Human

Relationships
□ BETWEEN PERSONS
• Rights and duties flow from one’s dignity and are universal,
inalienable, inviolable, and indivisible.
□ BETWEEN PERSONS AND PUBLIC AUTHORITIES
• Authority of State as necessary moral force, but cannot oblige
citizens on matter of properly formed and informed conscience.
 John XXIII, Pacem in Terris, 1963

(Peace on Earth)
□ Highlight/s: Ordering of Human Relationships
□ BETWEEN STATES
• Authority of State as necessary moral force, but cannot oblige citizens
on matter of properly formed and informed conscience.
1. In Truth: No to racism, Yes to self-determination.
2. In Justice: mutual rights & duties, importance of ethnic minorities.
3. In Active Solidarity: No to Arms Race*, Yes to disarmament.
4. In Liberty: No to colonialism, Yes to Freedom in State relations
□ BETWEEN OF PEOPLE AND POLITICAL COMMUNITIES
WITH THE WORLD COMMUNITY
• Need for an effective worldwide public authority in promoting the
Common Good: i.e. The United Nations.
• Based on mutual cooperation and not by force.
 John XXIII, Pacem in Terris, 1963

(Peace on Earth)
□ Highlight/s: Human Rights defended by PT
□ Basic/Fundamental rights (#11) e.g. Life, bodily integrity,
means to sustain life.
□ Cultural and moral rights (#12-13) e.g. Expression,
education.
□ Religious rights (#14-16) e.g. Rel. Freedom & worship.
□ Economic rights (#18-22) e.g. Right to work, safe working
conditions, just & sufficient family wage, private property.
□ Social rights (#23-25) e.g. Meeting and association,
emigrate and immigrate.
□ Political rights (#26-27) e.g. Participate in public affairs,
to contribute to common good, to protect one’s rights
 John XXIII, Mater et Magistra, 1961

(Mother and Teacher)

□ Cases for Discussion:

□ Totalitarian Regimes/ Martial Law
□ Civil Disobedience

N.B. Long Quiz due

 INTRODUCTION TO
CATHOLIC SOCIAL TEACHING
Context, Content and Contribution
Part3: Catholic Social Teaching from Vatican II Onwards
 Vatican II, Gaudium et Spes, 1965

(Church in the Modern World)
□ English Title: Pastoral Constitution on the
Church in the Modern World
□ Author: Second Vatican Ecumenical
Council, promulgated by Blessed Paul VI
□ Date: 1965

N.B. GS is the
charter of the
Church’s
engagement with the
Modern World 2
 Vatican II, Gaudium et Spes, 1965

(Church in the Modern World)
□ Background:
□ Lamentabili Sane, Syllabus Condemning the Error of the
Modernists [Syllabus Errorum], Pius X (1907)
□ Pascendi Dominici Gregis, On the Doctrine of the Modernists,
Pius X (1907)
□ Oath Against Modernism, Pius X (1910)

3
 Vatican II, Gaudium et Spes, 1965

(Church in the Modern World)
□ Context: A Church seeming at odds with the “modern world.” Modern
anti-authoritarian attitudes (secularism). Continuing Cold War and arms
race.
□ Message:
■Church is not separate from the world, but intimately intertwined with
it.
■ Assesses the rapid cultural changes and technological advances in the
light of the Gospel. (Marriage and the family, development of culture,
socio-economic life, political life, peace and international cooperation)
■ Overall warm and optimistic tone, but reflects pastoral concern for
faith, family, transcendent destiny of man.
□ Contribution: Shift in Methodology: Reading “signs of the times”;
primary mission is religious but commitment to humanity necessitates
involvement in all aspects that concern human persons; specific
contributions in areas of pastoral concern (application of method)
 Vatican II, Gaudium et Spes, 1965

(Church in the Modern World)
□ Highlight/s: Ecclesia Dei, quid dicis deteipsa?
□ What the Church is
□ The Church admits that it does not have an answer to every question but still
seeks to guide humanity. (#33)
□ The Church admits it is simul justa et peccatrix (#44)
□ What the Church is called to do today
□ The Church should learn from the progress of science and richness of
cultures (#44)
□ Christ did not give the Church a political, social, or economic mission but
primarily a religious one. But the religious mission to serve the human
person can be a source of commitment to help humanity (#42)
□ The Church has the right to pass moral judgment, even on matters touching
the political order, whenever basic rights or the salvation of souls make it
necessary.
□ Secular duties belong to the laity; the clergy does not have all the answers to
every problem (#43)
 Vatican II, Gaudium et Spes, 1965

(Church in the Modern World)
□ Highlight/s: The Church’s Position on Some Important Issues
□ Marriage and Family
□ On Reproduction and Birth Control: on planning their family, parents must be the
ones to make the final decision, governed by a formed conscience, guided by
Divine Law and Church teachings.
□ Marriage = conjugal covenant, ≠ contract; Language of primary and secondary
ends of marriage are avoided; More positive treatment of sexual intercourse
□ Labor
□ Yes to labor unions and strikes as long as it does not paralyse society
□ Peace and the International Community
□ Peace ≠ absence of war; ≠ maintenance of balance of power between enemies;
Peace ≠ dictatorship; = harmony built into human society by God and
actualized by persons who long for it (continually built-up, respecting other
people and their dignity and practice of solidarity, the fruit of Love
□ “Any act of war aimed at the destruction of cities/extensive areas along with
their population is a crime against God and deserves condemnation” (reiterated
call for disarmament in the light of Hiroshima-Nagasaki)
Inside the Vatican 7
 Paul VI, Populorum Progressio, 1967

(The Development of Peoples)
□ English Title: The Development of Peoples
□ Author: Blessed Paul VI
□ Date: 1967

N.B. Paul VI was

the first Pope to visit
the Philippines and
UST
8
9
 Paul VI, Populorum Progressio, 1967

(The Development of Peoples)
□ Context: Unequal development and global inequality co-produce a
vicious spiral of poverty; revolutionary uprisings around the globe
□ Message:
■ “Development cannot be limited to economic growth but looks to the
development of total human potential. For it to be authentic, it must be
complete: integral, that is, it has to promote the good of every man and
of the whole man.” (14)
■ Universal Destination of Earthly Goods; Sickness of global apathy;
“Development is the new name of peace”
■ Revolutionary uprisings produce new injustices, creates more imbalance,
brings new disasters. A real evil should not be fought at the cost of
greater misery [exception: against long-standing tyranny, provided it
respects natural law and the demands of the Gospel]
□ Contribution: Authentic development is integral development
 Paul VI, Octogesima Adveniens, 1971

(The Coming Eightieth Year)
□ English Title: Call to Action
□ Author: Blessed Paul VI
□ Date: 1971 (RN@80)

11
 Paul VI, Octogesima Adveniens, 1971

(The Coming Eightieth Year)
□ Context: World verging on recession. In U.S., see civil
rights and women’s movements, Vietnam war protests.
□ Message:
■ Urbanization has presented problems, especially the “new
poor” – cities’ elderly, handicapped and marginalized.
■ Discrimination continues based on race, color, sex, religion.
■ Christians are called to engage political process to address
injustices, applying gospel principles.
□ Contribution: Wider definition of poverty (beyond
material poverty: discrimination, marginalisation,
abandonment)
Synod of Bishops, Iustitia in Mundo, 1971
□ English Title: The Ministerial Priesthood:
Justice in the World
□ Author: Synod of Bishops 1971
□ Date: 1971 (RN@80)

N.B. A synod (syn-odos,

“looking together”) is a
meeting of bishops from
around the world to discuss
important issues that concern
the Church. Unlike a Council,
it does not make decrees but
13
only advises the Pope.
Synod of Bishops, Iustitia in Mundo, 1971
□ Context: Political upheavals of 60’s. Increased focus on
“liberation” especially in Latin America with mixed responses.
□ Message:
■Structural injustices and oppression must be met by liberation rooted
in justice. God is “liberator of the oppressed.”
■ Church must speak on behalf of the oppressed, be a witness for
justice: “Action on behalf of justice and participation in the
transformation of the world fully appear to us as a constitutive
dimension of the preaching of the Gospel, or, in other words, of the
Church’s mission for the redemption of the human race and its
liberation from every oppressive situation” (JW, 6)
□ Contribution: Not a first world document but product of consultation/
consensus of bishops worldwide; highlighted the centrality and
indispensability of social involvement and action for the Church
Asin ng Lupa: Simbahan at Pulitika 15
 Paul VI, Evangelii Nuntiandi, 1975

(Proclaiming the Gospel)
□ English Title: On Evangelization in the
Modern World
□ Author: Blessed Paul VI
□ Date: 1975

16
 Paul VI, Evangelii Nuntiandi, 1975

(Proclaiming the Gospel)
□ Context: Rising atheistic secularism, consumerism,
growing consciousness of evil of oppression.
□ Message:
■ Evangelization crucial in a de-Christianized world. (ad
intra and ad extra evangelization)
■ Witness of evangelization should permeate judgment,
values, interests, thought, lifestyle.
■ Evangelization includes challenging injustice and
preaching liberation.
□ Context: Call to evangelization. Admitted need of the
Church to be evangelized in order to evangelize.
 John Paul II, Laborem Exercens, 1981

(Exerting Labor)
□ English Title: On Human Work
□ Author: Saint John Paul II
□ Date: 1981 (RN@90)

N.B. Quiz next

meeting

18
 John Paul II, Laborem Exercens, 1981

(Exerting Labor)

□ Context: Great numbers of people are unemployed,

migrant workers exploited. Both capitalist and
communist systems exploiting the worker.
□ Content:
■ Work is part of man’s unique vocation and
dignity, a sanctifying participation in God’s
creative work. Work has a spiritual dimension
and not merely economic (work is for man, not
man for work).
■ Condemned economism: work as “merchandise”;
worker as “factor of production”
 John Paul II, Laborem Exercens, 1981

(Exerting Labor)
□ Content:
■ Priority of Labor over Capital: Every human being
sharing in the production process is the real
efficient subject in the production process,
■ Decent wages, rights and benefits of worker must
be assured. Special consideration for working
mothers, disabled; Just wage as “health check” of a
socio-economic system.
□ Contribution: Spirituality of Work; Principle of
Priority of Labor Over Capital
Yaya and Angelina 21
Dwells God 22
U.S. Bishops, Economic Justice for All, 1986
□ Context: In U.S., 33 million poor, 20-30 million needy,
8 million unemployed.
□ Message:
■ Inequalities of income, consumption, privilege and power
should be examined.
■ The poor should have most urgent claim on conscience of
nation.
■ Employment policy, tax and welfare systems, farm support,
role of U.S. in world trade should be examined.
■ Church must model justice in wages, management and
investment.
Enrichment Exercise: Identify the basis of this
local document in the universal CST documents
 INTRODUCTION TO
CATHOLIC SOCIAL TEACHING
Context, Content and Contribution
Part4: Solicitudo Rei Socialis to Laudato Si’
John Paul II, Solicitudo Rei Socialis, 1987

(On Social Concern)
□ English Title: On Social Concern
□ Author: Saint John Paul II
□ Date: 1987

2
3
John Paul II, Solicitudo Rei Socialis, 1987

(On Social Concern)
□ Context: World economy in flux – debt, unemployment and recession
hitting both rich and poor nations.
□ Message:
■ SRS 36: structures of sin (structural sins) are rooted in personal sin and
thus always linked to the concrete acts of individuals who introduce these
structures, consolidate them, and make them difficult to remove.
■ SRS 31: part of the teaching and ancient practice of the Church is that she is
obliged by her vocation to relieve suffering not only out of her “abundance”
but out of her “necessities.”
□ Contribution:
■ Critiques economic gap between northern and southern hemispheres and
global debt (a means of domination/control). Should be one united world.
East-West tensions and competition block world cooperation and solidarity.
■ Critiques consumerism and waste, as well as international trade practices
that hurt developing nations.
 John Paul II, Centesimus Annus, 1991

(The Hundredth Year)
□ English Title: On The Hundredth
Anniversary of Rerum Novarum
□ Author: Saint John Paul II
□ Date: 1991 (RN@100)

5
 Quick Bucket List

From the top of your head, list down 10 of your life-goals/

bucket list items after you become an accountant….

6
 John Paul II, Centesimus Annus, 1991

(The Hundredth Year)
th
□ Context: 100 anniversary of RN. Collapse of communism in Eastern Europe.
□ Message:
■ Warns against consumerism (CA 36: avoir and etre), as well as making capitalist
system an all-encompassing ideology.
■ Critiques fundamental error of communism – an atheistic view of humanity.
■ “there exists another form of ownership which is becoming no less important than
land; the possession of know-how, technology and skill” (456; in the light of RN’s
assertion of the right to private property)
■ Gives qualified support to free market as most efficient system for utilizing resources
and responding to needs. Free market also recognizes freedom of human person.
■ CA 46: The Church values the democratic system insofar as it: 1) Ensures citizen
participation; 2) Guarantees elections and accountability of the elected 3) Guarantees
peaceful means of replacing officials (N.B. democracy ≠ election but participation)
□ Message:
■ Balanced presentation of free market as liberal and efficient but with dangerous
tendencies to consumerism and abuse
 John Paul II, Evangelium Vitae, 1995

(The Gospel of Life)
□ English Title: The Gospel of Life
□ Author: Saint John Paul II
□ Date: 1995

8
 John Paul II, Evangelium Vitae, 1995

(The Gospel of Life)
□ Context: Prevalence of “culture of death” – abortion,
euthanasia, death penalty.
□ Message:
■ Gives overview of threats to human life both past and
present, and brief history of the many Biblical prohibitions
against killing.
■ Speaks out against abortion, euthanasia and the death penalty.
■ Calls for a “culture of life”: embracing truth, life and love.
□ Contribution: Call for a “culture of life” to overcome a
“culture of death”
 John Paul II, Fides et Ratio, 1998

(Faith and Reason)
□ English Title: Faith and Reason
□ Author: Saint John Paul II
□ Date: 1998

10
 John Paul II, Fides et Ratio, 1998

(Faith and Reason)
□ Context: From philosophia ancilla theologiae to Post-
Enlightenment “cold war” between faith and reason
□ Message:
■ Faith and reason are not enemies but partners, “two wings” by which we
must fly in the search for truth (Faith is reasonable though beyond
reason: not, faith begins where reason ends)
■ Concerned about the use of human reason by modern and postmodern
philosophers, denying the existence of meaning and undermining the
relevance of God in human life (agnosticism, atheism)
■ Calls for a recovery of philosophy as a Catholic enterprise (fides
quaerens intellectum; from Catolico cerrado to matalinong Katoliko)
□ Contribution: Reappreciation of reason as an ally of faith and
emphasis on its role in the deepening of faith
 Benedict XVI, Deus Caritas Est, 2005

(God is Love)
□ English Title: God is Love
□ Author: Pope Benedict XVI
□ Date: 2005

12
 Benedict XVI, Deus Caritas Est, 2005

(God is Love)

□ Context: First Encyclical of Benedict XVI.

Comes in the midst of a culture of relativism.
□ Message:
■ Encyclical divided into two parts:
□ Part One: Explains the true meaning of love and shows
how human love (eros/amor/pag-ibig) is raised up, not
destroyed, by divine love (agape/caritas/pagmamahal).
□ Part Two: Affirms the Church’s irreplaceable vocation to
carry the charity of Christ into a world in need.
□ Contribution: Social love/ love for the poor as
human love rooted in divine love
Authentic Charity
Benedict XVI’s Guidelines on the
Authentic Practice of Christian Charity
from “Deus Caritas Est”
The Curious Case of Mang Pandoy

1.Was there anything

wrong with the help
given to Mang Pandoy?
2.Why do you think did
efforts to help him fail?
3.What could have been
done to help him more
effectively?
Do you think honestly believe in
and practice charity?
 Charity is essential.

The Church can never be

exempted from the practice of
charity and there will never be a
situation where the charity of
each individual Christian is
unnecessary, because in addition
to justice man needs and will
always need love. (no. 29)
 But...

It is very important that

Christian charity maintain all of
its splendor and does not
become
social assistance
What will make charity truly
and distinctively Christian?
1. Charity must be PRACTICAL

• The help should meet the

immediate needs of the
specific situation.
• Feeling charity without
concrete deeds is useless
 2. Charity must be EFFECTIVE

• It’s NOT enough to just

help, but to know HOW.
• The help must be
systematic and organized
for it to be substantial.
 3. Charity must be HUMANE

• Charity is NOT only about

giving technical care,
but BEING with each
other.
• We experience the
richness of our humanity
when we discover
ourselves by having a
true concern for others.
 4. Charity must NOT be a
tool for PROSELYTISM

•Charity should NOT be done in

order to convert people.
•Love is free and God’s love is
best expressed in works.
5. Charity must be APOLITICAL

• Charity is NOT meant to

serve an ideological or
political purpose.
• We help for the sake of
helping - to make love
present (A heart that sees
where love is needed and
acts accordingly.)
6. Charity leads to HUMILITY

• Our acts of charity does

NOT put us above others.
• We realize that we are
graced to be able to help
and feel the joy of helping.
• We are God’s instruments
and without Him, we are
truly nothing.
7. Charity must be nourished by FAITH

• DANGER! It is so easy to get

discouraged even with
authentic charity...
• ...BUT we acknowledge we
cannot change the world
(only God can), and we
continue charity as a
response to God’s love.
 The Seven Practical Guidelines of
Christian Charity

Authentic Christian Charity must be... Christ?

1 Practical
2 Effective
3 Humane
4 Sincere (not used for proselytism)
5 Apolitical
6 Humble
7 Nourished by faith
 Benedict XVI, Caritas in Veritate, 2009

(Charity in Truth)
□ English Title: On Integral Human
Development in Charity in Truth
□ Author: Pope Benedict XVI
□ Date: 2009

26
 Benedict XVI, Caritas in Veritate, 2009

(Charity in Truth)
□ Context: Worldwide economic crisis centered on weakness in
financial institutions and the collapse of the housing market.
□ Message:
■ True human development requires charity lived out in truth, including
respect for the common good, religious freedom, and the sanctity of
human life; "charity is at the heart of the Church's social doctrine”
■ Justice is inseparable from charity and intrinsic to it; justice is the
minimum measure of charity and is the primary way of it; Charity
demands justice but goes beyond it
■ Only an economy of communion, a business ethic centered in persons and
not in profit, will be a sufficient response to the present economic and
financial crisis; spirituality of “gratuitousness” in business practice (all is
gift, all is to be shared).
□ Contribution: relevance of faith in the task of development and the
work of charity; link between faith and praxis
Only by knowing the love of Christ and sustained by a
Chart of Christian Faith
deepening relationship with him, can we practice
Fr. Joseph Roche,
authentic charity.SJ
Ideological
Activism

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FAITH

Pious Idealistic
Worship
Dogmatism Ritualism Activism