MODULE 2

Looking through the JPIC

for Gods Kingdom

CATHOLIC SOCIAL
TEACHINGS

BEST KEPT
SECRET
OF THE CHURCH

CST promotes a vision of a

JUST society that is GROUNDED
in the Bible and in the wisdom
gathered from experience by
the Catholic Christian
Community as it has
responded to social justice
issues throughout history.

GOD (Yahweh)
DIVINE LAW
Natural Law
Adam & Eve

Abraham

ISRAELITES

JESUS CHRIST
SACRED TRADITION

CHURCH

Human Experience
and
Reason
SACRED SCRIPTURES

MAGISTERIUM

SOCIAL TEACHING OF THE CHURCH

OCI OF MAGISTERIAL TEACHING

CIAL TEACHING OF THE CHURCH

Papal Pronouncements
matters
matters of
of faith
faith
Apostoli
c
Encyclicals
Letters
Encyclicals

CCL
Canon
Canon Law
Law
Synod
of
Bishops
Ecumenic

al
Council
Meeting
Meeting of all
bishops
bishops under
under
the
the leadership
leadership
of
of the
the Pope
Pope

CONTENT OF THE SOCIAL

TEACHING OF THE CHURCH

TRUTH

PRINCIPLES

VALUES

Contains truth,
These are what
both moral and Principles are
Christians have
religious truth what one has
to respect,
that Christians
to do or put
defend
have to
into practice.
and cherish.
know and believe.

WHAT IS THE SOCIAL MISSION OF

THE CHURCH?

instrument or systematic procedure

to denounce injustice/
to proclaim JUSTICE.

THE CHURCH DREAMS OF INDIVIDUAL

MEMBERS OF THE COMMUNITY WHO ARE:

ALIVE AND LIFE-GIVING

FREE AND
RESPONSIVE ANDFREEING
RESPONSIBLE
LOVING AND
LOVABLE
CARING AND COMMUNITY
MINDED

OVER AND ABOVE ALL THIS:

The Church dreams of people becoming
persons
reflecting
Gods
image
in
themselves, their actions, their beings.
The Church also dreams of a community
that:
1. speaks and listens,
2. a community that discerns and decides
together
in implementing their decisions,
3. prays and celebrate their joys and
sorrows

SUMMARY OF PCP-II

MAKATAO

MAKABAY
MAKADIYOS AN
MAKAKALIKASAN

GOAL OF THE CHURCH

To make all people,

Christians
or
nonChristians, live in the
spirit
of
charity,
peace,
justice
and
equality
and
with
respect of the whole

SOCIAL SIN

Sins in the form of sinful

structures or institutions
of the society or situation
that promote sinful
attitudes or behavior and
the complicity of persons
in the evils of society by
activity or passively

TYPOLOGIES OF SOCIAL SIN

Sinful
Structures

Sinful
Situations

Sinful
Attitutes

Sinful Structures
There are sinful social
structures when there is
habitual pattern of human
interactions,
infected
by
sin, selfishness, injustice,
pride,
greed.
They
perpetuate disvalues. They
are inducements to sin and
are formidable obstacle to

Sinful Situations

They lead people to

become greedy and
selfish.

Sinful Attitudes
Attitudes of people who
allow or directly
participate in the evil that
is being done against
others.
It also involves the sin of
omission, i.e., the

What is the cause of poverty?

The root problem is the
gross unequal distribution
of wealth. Some people
have more than they need
while the rest do not even
have the basic necessities of
life.

You are not making a gift of your

possessions to the poor person.
You are handing over to him what
is his. For what has been given in
common for the use of all, you
have arrogated to yourself. The
world is given to all, and not only
to the rich.
PP #23

One of the greatest injustice of the

contemporary world consists
precisely in this: that the ones who
possess much are relatively few and
those who possess almost nothing
are many. It is the injustice of the
poor distribution of the goods and
services originally intended for all.
SRS #23

HISTORY OF THE
DEVELOPMENT
OF THE SOCIAL
TEACHINGS
OF THE CHURCH

RERUM NOVARUM
Condition of Labor

Pope Leo XIII

May 1891

OVERVIEW
In Rerum Novarum Pope Leo XIII examines the
situation of the poor people and workers in
industrialized countries. He states several
important principles that should guide the
response to these people. He then articulates
the role of the Church, workers and employers,
and the law and public authorities in working
together to build a just society. Employers are
given the major role as agents for change.

RERUM NOVARUM
Condition of Labor
ISSUES

Pope Leo XIII

May 1891
RESPONSES

Production is
controlled
by a few

Fix limits of private

possession by the
industry of men and
the peoples

Concentrated wealth
promotes greed

Recall that just

ownership of money is
distinct from just use:
- challenge the rich to
give to poor; bind state
to serve
the common good.

Masses are destitute

Promote trade

RERUM NOVARUM
Condition of Labor
ISSUES

Inhuman conditions
exist

Pope Leo XIII

May 1891
RESPONSES

Call the Church to

unite the rich and the
poor.

Decline of morals
causes conflict
Socialism rejects
private property

Recognize that private

property is a right and
stabilizer of society

Socialism favors class

warfare theory

Encourage equitable
relations between
capital and labor.

QUADRAGESIMO ANNO
Pius XI

Pope

Reconstructing Social Order

May
OVERVIEW
1931
Pope Pius XI covers three major areas in his
encyclical. First, he describes the impact of Leo
XIIIs The Condition of Labor on the Church, civil
authorities, and other concerned parties. Secondly,
Pius clarifies and develops the social and economic
doctrine contained in The Condition of Labor. He
articulates a positive role for the Church in
economic and social affairs and affirms the social
responsibility of ownership. He advocates a unity
between capital and labor and urges the uplifting of
the poor and a reform of the social order based on
a reestablishment of vocational groups. Finally, Pius
treats the abuses of capitalism and socialism and

QUADRAGESIMO ANNO
Pius XI

Pope

Reconstructing
ISSUES Social Order
RESPONSES May
1931
Free competition has
Bring competition
destroyed itself
under public authority
Wealth is concentrated

Share superfluous
wealth

Economic dictatorship
controls investment
and credit

Seek just distribution

of created goods

Economic instability
leads to loss of morals

Apply laws of Christian

moderation and charity

Public authority is
slave to mens greed

Promote international
cooperation in

QUADRAGESIMO ANNO
Pius XI

Pope

Reconstructing
ISSUES Social Order
RESPONSES May
1931
Communism seeks
Encourage partnership
class warfare and
in ownership or
extermination of
management, reserve
private property
certain kinds of
property to the state
Workers are nonowning and receive
unjust wages

Give workers just

wages

MATER ET MAGISTRA

Pope John

XXIII
Christianity & Social Progress
May
OVERVIEW
1961
Pope John XXIII begins this encyclical by reviewing
the major points of The Condition of Labor and The
Reconstruction of the Social Order. He notes that
new political, social, and economic developments
have necessitated Christianity and Social Progress.
He confirms previous papal teaching on the value of
private initiative, just remuneration for work, and
the social function of private property. John XXIII
then treats the questions of agriculture and aid to
developing countries. He urges a reconstruction of
social relationships according to the principles of
Catholic social teaching and states the responsibility
of individual Christians to work for a more just

MATER ET MAGISTRA

Pope John

XXIII
Christianity
May
ISSUES & Social Progress RESPONSES
1961
Private enterprise and
Support the state in
the state are for the
promoting the
common good
economy for the
benefit of all citizens
Agriculture is a
depressed sector of
the economy

Make an effort to
develop industry and
agriculture as regards
technological progress

Remuneration of work
must be just

Foster the expression

and value of the
individual

Private property

MATER ET MAGISTRA

Pope John

XXIII
Christianity
May
ISSUES & Social Progress RESPONSES
1961
Prosperous and poor
Communicate a strong,
nations grow more
Christian social
divergent
doctrine
Christian social
doctrine is an integral
part of Christian life

Affirm employee profitsharing policies

Encourage effective
safeguards against
monopolization

PACEM IN TERRIS
John XXIII
Peace of Earth

Pope

April 1963

OVERVIEW
In Peace on Earth, Pope John XXIII contends
that peace can be established only if the
social order set down by God is fully observed.
Relying extensively on reason and the natural
law tradition, John XXIII sketches a list of
rights and duties to be followed by individuals,
public authorities, national governments, and
the world community. Peace needs to be
based on an order founded on truth, built
according to justice, vivified and integrated by
charity, and put into practice in freedom.

PACEM IN TERRIS
John XXIII
Peace of
Earth
ISSUES

Pope

April 1963
RESPONSES

Nuclear war is constant Establish peace on

fear
mutual trust
Armaments are
continually increasing

Agree on disarmament
with effective controls

Present governments
are inadequate to
promote universal
common good

Set up world-wide
authority bases on
subsidiary

GADIUM ET SPES
Vatican II
Church in the Modern World
December 1965
OVERVIEW
Gaudium et Spes, Second Vatican Council, 1965
Vatican IIs The Church in the Modern World is seen
by many to be the most important document in the
Churchs social tradition. It announces the duty of
the People of God to scrutinize the signs of the
times in light of the Gospel. In doing so, it finds
that change characterizes the world. These
technological and social changes provide both
wonderful opportunities and worrisome difficulties
for the spread of the Gospel. The Churchs duty in
the world is to work for the enhancement of human
dignity and the common good.

GADIUM ET SPES
Vatican II
Church inISSUES
the Modern World

December
1965
RESPONSES

Economic inequalities
are immense

Change modern world

commerce radically

Hunger, poverty,
illiteracy torment huge
proportion of worlds
citizens and foster
discputes

Work for political and

economic decisions
which conform to
human dignity

Abundance of wealth
and resources enjoyed
by few

Urge state to distribute

goods fairly, especially
insufficiently cultivated
estates

GADIUM ET SPES
Vatican II
Church inISSUES
the Modern World
Nuclear war remains a
threat

Human interdependent
in the world is growing

December
1965
RESPONSES

End arms race with

disarmaments backed
by adequate and
workable safeguards
Establish international
community with
subsidiarity

Lack of true
Challenge Christians to
Christianity contributes take seriously their
to atheism
temporal duties
activated by justice
and love

POPULORUM PROGRESSIO
Paul VI
Development of Peoples
1967

Pope
May

Paul VI notes that today the social question has become worldwide (a. 3), and social conflicts have taken on world dimensions
(a. 9). His international concerns are several. He is disturbed by
the capitalist system accompanying industrialization, a system
which contains such abuses as profit being the key motive for
economic progress, competition the supreme law of economics,
and private ownership of the means of production an absolute
and unlimited right (a. 26). He worries that the destitution of
whole populations tempts people to have recourse to violence
(a. 30), although a revolutionary uprising produces new
injustices unless there is an established tyranny damaging
human rights and harming the common good (a. 31). He notes
with disapproval that with so many people hungry and
destitute, lacking education and health care, money is
squandered on national or personal ostentation and the arms
race (a. 53).

POPULORUM PROGRESSIO
Paul VI
Development
ISSUES

1967
Pernicious opinions
held about economics:

profit as chief
incentive in
economic development
profit as chief
incentive in
economic development
private ownership of
means
of production as an
absolute
right with neither

Pope

of Peoples
RESPONSES

May

Remind more affluent

of their duties:
give assistance to
development of poorer
nations
improve trade
relations
according to social
justice
do not allow own
progress
to hinder others

OCTOGESSIMA ADVENIENS
Paul VI

Pope

Call to Action
May 1971
OVERVIEW
Pope Paul VI begins this letter by urging greater
efforts for justice and noting the duties of local
churches to respond to specific situations. The Pope
then discusses a wide variety of new social problems
which stem from urbanization. These issues include
women, youth, and the new poor. Paul VI next
treats modern aspirations and ideas, especially
liberalism and Marxism. He stresses the need to
ensure equality and the right of all to participate in
society. He concludes this letter by encouraging all
Christians to reflect on their contemporary
situations, apply Gospel principles, and take political
action when appropriate.

OCTOGESSIMA ADVENIENS
Paul VI
Call to Action
ISSUES
Flagrant inequalities exist
in the economic, cultural
and political development
of the nations
Every social ideology
contains possible
ambiguities
Modern economy creates
new problems:
fairness in exchange of
goods
and division of wealth;

Pope

MayRESPONSES
1971
Revise the relationships
between nations:
international
division of
production;
structure of
exchanges; control
of
profits
Allow each country to
promote its own
development
Share responsibility and

JUSTICIA IN MUNDO
Synod of Bishops
Justice in the World
November 1971
OVERVIEW
The 1971 Synod of Bishops, in their reflection on
the
mission of the People of God to further justice in the
world, affirms the right to a culturally-sensitive,
personalized development. The Bishops teach that Gospel
principles mandate justice for the liberation of all
humanity as
an essential expression of Christian love. The
Church must
witness for justice through its own lifestyle,
educational

JUSTICIA IN MUNDO
Synod of Bishops
Justice
in the World
ISSUES

November
RESPONSES

1971

Injustices building a
Ratify and adhere to
network of domination, U.N. Declaration of
oppression, and abuses Human Rights
around the world
Wealth, power,
decision-making in the
hands of few
Arms race is
threatening mans
highest good - life

Recognize right to
development
composed both of
economic growth and
participation
Support international
organizations capable if
restraining armaments

JUSTICIA IN MUNDO
Synod of Bishops
Justice
in the World
ISSUES

November
RESPONSES

1971

Richer nations
increasing high rates
of consumption

Proclaim, educate, and

witness to justice at all
levels

Marginal people
increasing because of
rapid growth in
population and labor
force, lack of agrarian
reform, and massive
migratory flow to cities

Recognize individual
and social sin
Foster aims of second
development decade

LABOREM EXERCENS

Pope John

Paul II
On Human Work
May 1981
OVERVIEW
Laborem Exercens, Pope John Paul IIs encyclical,
commemorates the ninetieth anniversary of Pope
Leo XIIIs Rerum Novarum. John Paul II affirms the
dignity of work and places work at the center of the
social question. The encyclical states that human
beings are the proper subject of work. Work
expresses and increases human dignity. The Pope
stresses the priority of labor over things while
criticizing systems which do not embody these
principles. He supports the rights of workers and
unions. John Paul II concludes by outlining a
spirituality of work.

LABOREM EXERCENS

Pope John

Paul II
On Human
Work
ISSUES
General situation of
man in the modern
world brings the
problem of
unemployment;
conditions of shameful
and unworthy poverty
Work is treated as a
sort of merchandise

May 1981
RESPONSES
Calls for the discovery
of the new meaning of
human work to ensure
authentic progress by
man and society
The concept mans
dominion over the
earth should go over
the heart of ethical and
social question, a
central place in the
whole sphere of social

LABOREM EXERCENS

Pope John

Paul II
On Human
Work
ISSUES
Wide ranging anomaly that
gave rise to the worker
question sometimes
described as proletariat
question
Rising conflict between
labor and capital

May 1981
RESPONSES
Continuous study of the
subject of work and the
subjects living conditions
Priority of labor over capital
as opposed to the
economistic and
materialistic thought
Respect and promotion of
the rights of workers just
wages, trade unions,
ownership

The question of finding

work for all who are capable

The agents defined here as

indirect employer must

LABOREM EXERCENS

Pope John

Paul II
On Human
Work
ISSUES
Rising conflict between
labor and capital

The question of finding

work for all who are capable
of it.

May 1981
RESPONSES
Priority of labor over capital
as opposed to the
economistic and
materialistic thought
Respect and promotion of
the rights of workers just
wages, trade unions,
ownership
The agents defined here as
indirect employer must
make provision for overall
planning
International collaboration

SOLLICITUDO REI SOCIALIS (On Social

Concern)
Pope John Paul II, 1987
Pope John Paul II criticizes the wars of proxy
fought as part
of the Cold War by the Eastern and Western blocs in
developing countries as they compete for influence,
comparing the practice to colonialism (or the
political or economic control by stronger countries
of weaker ones. This was commonly practiced until
the 1960s and 70s).
He notes that besides the East-West divisions, there
are now also North-South divisions, with the richpoor gap continually widening.

Building on the notion of development in On the

Development of Peoples, which was written twenty
years prior, John Paul II emphasizes the need for
authentic human development which values being
over having and which emphasizes the spiritual
aspects of the person. He criticizes super
development and consumerism (putting excessive
value on material things) as false forms of
development. The Pope discusses the environment,
noting the dignity of creation and humanitys
misuse of it.

John Paul II notes the structures of sin such as

the desire for profit and thirst of power that help
create the evil of poverty and threats to life. He
calls for solidarity (or the recognition that we are
one human family) between rich and poor nations
in order to attain true development and peace.

CENTESIMUS ANNUS (On the Hundredth Year)

Pope John Paul II, 1991
The Pope examines the fall of communism, brought
about by the struggles of workers and the inefficient
economic system that failed to protect human
rights, private property, and economic freedom. At
the same time, John Paul II points to the advantages
and sometimes limitations of the market, which
sometimes do not adequately respond to human
needs and can prioritize profit at the expense of the
dignity of the human person. John Paul II also
restates themes of Pope Leo XIIIs encyclical and
calls for a just society based on the rights of
workers, economic initiative, and participation.

DEUS CARITAS EST (God is Love)

Pope Benedict XVI, 2005
Pope Benedict XVI writes that the human persons
ability to love is rooted in the Fathers love for
humankind and the persons identity as created in
the image of God. Gods love manifests itself in
Christ, who gives of himself freely for the salvation
of humankind. The call to love neighbour flows from
Gods love for humanity. Benedict XVI locates love
for the poor at the center of Catholic life, noting
that the exercise of charity is one of the Churchs
three essential activities, along with the
administration
of the sacraments and the proclamation of the
word (no. 22). The Holy Father writes that the
Church must form the consciences of the laity so

CARITAS IN VERITATE (Charity in Truth)

Pope Benedict XVI, 2009
Pope Benedict XVI lifts up love, or charity, as the
extraordinary force that leads people to faith
inspired engagement in the world (no. 1). He
identifies justice as the primary way
of charity and notes the obligation of every
Christian to take a stand for the common good
and work for institutional change (nos. 6 & 7). In
the face of a global economic crisis, Pope Benedict
XVI writes about the need for a new vision for the
future (no. 21) guided by love, truth, and
solidarity.

These values, he writes, must inform all aspects of

economic life, such as finance, trade, and
globalization, which must be humanized and reoriented to the common good. Business owners,
investors, and consumers all have a role to play in
guaranteeing that businesses operate to benefit
the common good. Benedict XVI criticizes modern
societys appeal to rights without acknowledging
corresponding duties, and he emphasizes the
international communitys duty toward solidarity
which should be realized in many ways, such as
attention to the needs of workers and immigrants
and development assistance to poor countries,
which should be implemented in a way that
prioritizes respect for life and
the authentic human development of the person.
The Holy Father links concern for life with the duty