HUMAN RIGHTS AND COMMUNITY  

- Human Rights: the rights you have simply because you are
human. As covered in the definitions above, a right is a freedom of some
MOST ESSENTIAL LEARNING COMPETENCY kind. It is something to which you are entitled by virtue of being human.
Human rights are based on the principle of respect for the individual.
        The learner explains the importance of human rights in the Their fundamental assumption is that each person is a moral and rational
context of community, where one’s rights meet the rights of others. being who deserves to be treated with dignity. They are called human
rights because they are universal. Whereas nations or specialized groups
LEARNING TARGETS: enjoy specific rights that apply only to them, human rights are the rights
to which everyone is entitled—no matter who they are or where they live
At the end of this lesson, the learner is expected to: —simply because they are alive.
1. Define the concept of Human Rights  
2. Identify his/her rights as a Human Person and be B. The Political Community and the Human Rights
mindful of others as well
3. Enumerate the Rights in the Declaration of Human Human rights are rooted in the dignity of a human person
created in the “image and likeness of God.” God, being the creator of
Rights
man, is the ultimate source of all these rights. In PT, John XXIII affirms
4. Aware of violence against human rights  that these rights are inviolable, inalienable, and universal. 
“Universal because they are present in all human beings, without
exception of time, place or subject. Inviolable insofar as ‘they are inherent
in the human person and in human dignity’ and because ‘it would be vain
LECTURE 1 to proclaim rights, if at the same time everything were not done to ensure
HUMAN RIGHTS the duty of respecting them by all people, everywhere, and for all people’.
Inalienable insofar as ‘no one can legitimately deprive another person,
whoever they may be, of these rights, since this would do violence to their
A. Human Rights: Definition of Terms
nature’” (CSDC 153). 
(SOURCE: www.humanrights.com, accessed 30 July 2012) 
  The preservation, safeguarding and realization of Human
What are your human rights? Let’s start with some basic human rights    Rights is the fulfillment and satisfaction of the demands of human
       definitions: dignity. The first toward this is the satisfaction of the material and
- Human: noun  spiritual needs of every person. 
- A member of the Homo sapiens species; a man, woman There are two characteristics of the Human Rights: 
or child; a person. Universality and Indivisibility—they are “two guiding principles
- Rights: noun which at the same time demand that human rights be rooted in each
            - Things to which you are entitled or allowed; freedoms culture and that their juridical profile be strengthened so as to ensure that
that are guaranteed. they are fully observed.”
 Pope John Paul II specified the Human Rights in his encyclical
Centesimus Annus: 
a) right to life (art. 3, UDHR)
LECTURE 2
b) right to live in a family and in an environment that
favors personal 
       development     (art. 25, UDHC)  UNIVERSAL DECLARATION OF HUMAN RIGHTS
                             c) right to education (art. 26, UDHC)  
d) right to work (art. 23, UDHC)  UNIVERSAL DECLARATION ON HUMAN RIGHTS
e) right to establish one’s family (art. 16, UDHR)  On December 10, 1948 the General Assembly of the United Nations adopted and
f) right to religion (art. 18, UDHC)  proclaimed the Universal Declaration of Human Rights the full text of which
appears in the following pages. Following this historic act the Assembly called
The political community has the duty and responsibility to upon all Member countries to publicize the text of the Declaration and "to cause
promote and safeguard Human Rights for in doing so the common good it to be disseminated, displayed, read and expounded principally in schools and
is realized. The Compendium explains: “Considering the human person as other educational institutions, without distinction based on the political status of
the foundation and purpose of the political community means in the first place countries or territories."
working to recognize and respect human dignity through defending and
promoting fundamental and inalienable human rights: ‘In our time the PREAMBLE
common good is chiefly guaranteed when personal rights and duties are Whereas recognition of the inherent dignity and of the equal and
maintained’” (CSDC 388). In this sense, the political community realizes inalienable rights of all members of the human family is the
the common good in the safeguarding and promoting of Human Rights foundation of freedom, justice and peace in the world, 
when favourable conditions and a satisfactory environment are
established for the people to enjoy and exercise their individual rights Whereas disregard and contempt for human rights have resulted
and in consequence their duties as well. This means the establishment in barbarous acts which have outraged the conscience of mankind,
of political stability, advancing economic progress, social order, and the advent of a world in which human beings shall enjoy
educational and cultural development—all must be based and promoted freedom of speech and belief and freedom from fear and want has
in justice and fraternal brotherhood. Thus, “The political community been proclaimed as the highest aspiration of the common people, 
pursues the common good when it seeks to create a human environment that
offers citizens the possibility of truly exercising their human rights and of Whereas it is essential, if man is not to be compelled to have
fulfilling completely their corresponding duties. ‘Experience has taught us that, recourse, as a last resort, to rebellion against tyranny and
unless these authorities take suitable action with regard to economic, oppression, that human rights should be protected by the rule of
political and cultural matters, inequalities between citizens tend to become law, 
more and more widespread, especially in the modern world, and as a Whereas it is essential to promote the development of friendly
result human rights are rendered totally ineffective and the fulfilment of relations between nations, 
duties is compromised’” (CSDC 389). 
Whereas the peoples of the United Nations have in the Charter
reaffirmed their faith in fundamental human rights, in the dignity
and worth of the human person and in the equal rights of men
 and women and have determined to promote social progress and Article 5.No one shall be subjected to torture or to cruel, inhuman or
better standards of life in larger freedom,  degrading treatment or punishment.

Whereas Member States have pledged themselves to achieve, in Article 6.Everyone has the right to recognition everywhere as a person
co-operation with the United Nations, the promotion of universal before the law.
respect for and observance of human rights and fundamental
freedoms,  Article 7.All are equal before the law and are entitled without any
discrimination to equal protection of the law. All are entitled to equal
Whereas a common understanding of these rights and freedoms is protection against any discrimination in violation of this Declaration
of the greatest importance for the full realization of this pledge, and against any incitement to such discrimination.

Now, Therefore THE GENERAL ASSEMBLY proclaims THIS Article 8.Everyone has the right to an effective remedy by the competent
UNIVERSAL DECLARATION OF HUMAN RIGHTS as a common national tribunals for acts violating the fundamental rights granted him
standard of achievement for all peoples and all nations, to the end that by the constitution or by law.
every individual and every organ of society, keeping this Declaration
constantly in mind, shall strive by teaching and education to promote Article 9.No one shall be subjected to arbitrary arrest, detention or exile.
respect for these rights and freedoms and by progressive measures, Article 10.Everyone is entitled in full equality to a fair and public
national and international, to secure their universal and effective hearing by an independent and impartial tribunal, in the determination
recognition and observance, both among the peoples of Member States of his rights and obligations and of any criminal charge against him.
themselves and among the peoples of territories under their jurisdiction. 
Article 11.(1) Everyone charged with a penal offence has the right to be
Article 1.All human beings are born free and equal in dignity and rights. presumed innocent until proved guilty according to law in a public trial
They are endowed with reason and conscience and should act towards at which he has had all the guarantees necessary for his defence.
one another in a spirit of brotherhood.  (2) No one shall be held guilty of any penal offence on account of any act
Article 2.Everyone is entitled to all the rights and freedoms set forth in or omission which did not constitute a penal offence, under national or
this Declaration, without distinction of any kind, such as race, colour, international law, at the time when it was committed. Nor shall a heavier
sex, language, religion, political or other opinion, national or social penalty be imposed than the one that was applicable at the time the penal
origin, property, birth or other status. Furthermore, no distinction shall offence was committed.
be made on the basis of the political, jurisdictional or international
status of the country or territory to which a person belongs, whether it Article 12.No one shall be subjected to arbitrary interference with his
be independent, trust, non-self-governing or under any other limitation privacy, family, home or correspondence, nor to attacks upon his honour
of sovereignty. and reputation. Everyone has the right to the protection of the law
against such interference or attacks.
Article 3.Everyone has the right to life, liberty and security of person.
Article 4.No one shall be held in slavery or servitude; slavery and the Article 13.(1) Everyone has the right to freedom of movement and
slave trade shall be prohibited in all their forms. residence within the borders of each state.
(2) Everyone has the right to leave any country, including his own, and to
return to his country.
Article 14.(1) Everyone has the right to seek and to enjoy in other Article 20.(1) Everyone has the right to freedom of peaceful assembly and
countries asylum from persecution. association.
(2) This right may not be invoked in the case of prosecutions genuinely (2) No one may be compelled to belong to an association.
arising from non-political crimes or from acts contrary to the purposes and
principles of the United Nations. Article 21.(1) Everyone has the right to take part in the government of his
country, directly or through freely chosen representatives.
Article 15.(1) Everyone has the right to a nationality. (2) Everyone has the right of equal access to public service in his country.
(2) No one shall be arbitrarily deprived of his nationality nor denied the (3) The will of the people shall be the basis of the authority of government;
right to change his nationality. this will shall be expressed in periodic and genuine elections which shall
be by universal and equal suffrage and shall be held by secret vote or by
Article 16.(1) Men and women of full age, without any limitation due to equivalent free voting procedures.
race, nationality or religion, have the right to marry and to found a
family. They are entitled to equal rights as to marriage, during marriage Article 22.Everyone, as a member of society, has the right to social
and at its dissolution. security and is entitled to realization, through national effort and
(2) Marriage shall be entered into only with the free and full consent of the international co-operation and in accordance with the organization and
intending spouses. resources of each State, of the economic, social and cultural rights
indispensable for his dignity and the free development of his personality.
(3) The family is the natural and fundamental group unit of society and is
entitled to protection by society and the State. Article 23.(1) Everyone has the right to work, to free choice of
employment, to just and favourable conditions of work and to protection
Article 17.(1) Everyone has the right to own property alone as well as in against unemployment.
association with others. (2) Everyone, without any discrimination, has the right to equal pay for
(2) No one shall be arbitrarily deprived of his property. equal work.

Article 18.Everyone has the right to freedom of thought, conscience and (3) Everyone who works has the right to just and favourable remuneration
religion; this right includes freedom to change his religion or belief, and ensuring for himself and his family an existence worthy of human dignity,
freedom, either alone or in community with others and in public or and supplemented, if necessary, by other means of social protection.
private, to manifest his religion or belief in teaching, practice, worship (4) Everyone has the right to form and to join trade unions for the
and observance. protection of his interests.

Article 19.Everyone has the right to freedom of opinion and expression; Article 24.Everyone has the right to rest and leisure, including reasonable
this right includes freedom to hold opinions without interference and to limitation of working hours and periodic holidays with pay.
seek, receive and impart information and ideas through any media and
regardless of frontiers. Article 25.(1) Everyone has the right to a standard of living adequate for
the health and well-being of himself and of his family, including food,
clothing, housing and medical care and necessary social services, and the (2) In the exercise of his rights and freedoms, everyone shall be subject only to
right to security in the event of unemployment, sickness, disability, such limitations as are determined by law solely for the purpose of securing due
widowhood, old age or other lack of livelihood in circumstances beyond recognition and respect for the rights and freedoms of others and of meeting the
his control. just requirements of morality, public order and the general welfare in a
(2) Motherhood and childhood are entitled to special care and assistance. democratic society.
All children, whether born in or out of wedlock, shall enjoy the same (3) These rights and freedoms may in no case be exercised contrary to the
social protection. purposes and principles of the United Nations.

Article 26.(1) Everyone has the right to education. Education shall be free, Article 30.Nothing in this Declaration may be interpreted as implying for
at least in the elementary and fundamental stages. Elementary education any State, group or person any right to engage in any activity or to
shall be compulsory. Technical and professional education shall be made perform any act aimed at the destruction of any of the rights and
generally available and higher education shall be equally accessible to all freedoms set forth herein.
on the basis of merit.
(2) Education shall be directed to the full development of the human
personality and to the strengthening of respect for human rights and
fundamental freedoms. It shall promote understanding, tolerance and
friendship among all nations, racial or religious groups, and shall further              
the activities of the United Nations for the maintenance of peace.      HUMAN WORK, PROPERTY AND
SOCIAL VALUES
(3)Parents have a prior right to choose the kind of education that shall be
given to   their children.
MOST ESSENTIAL LEARNING COMPETENCY
Article 27.(1) Everyone has the right freely to participate in the cultural       The learner appreciates the value of Human Work in the context of Personal
life of the community, to enjoy the arts and to share in scientific Property and the Guiding Social Values
advancement and its benefits.
(2) Everyone has the right to the protection of the moral and material interests LEARNING TARGETS:
resulting from any scientific, literary or artistic production of which he is the At the end of this lesson, the learner is expected to:
author. 1. Explain the importance of Human Work and its role
Article 28.Everyone is entitled to a social and international order in in the integral development 
which the rights and freedoms set forth in this Declaration can be fully 2. Identify the rights of workers
realized. 3. Understand and appreciate the concept of private
property
4. Express the important Social Values
Article 29.(1) Everyone has duties to the community in which alone the
free and full development of his personality is possible.
LECTURE 1
 HUMAN WORK                         1. activity of the human person as a dynamic being capable
of performing 
                             various actions which correspond to his personal vocation
                         2. person as subject of work, not object or simple commodity
1. Biblical Aspects  or an 
a. cf. Compendium of the Social Doctrine of the Church (CSDC) nos.                              impersonal element of the apparatus for productivity
255-266                          3. human person as origin  and final goal
i. The duty to cultivate and care for the earth                          4. work is for man and not man for work
ii.   Jesus, a man of work
              (iii) The duty to work 6. work is work with others and for others
           7. offers occasions for exchange, relationship and encounter
(2)   Prophetic Value of Rerum Novarum 8. an obligation, a duty on the part of man
          (a)The Industrial Revolution –presented complexities of new 9. confirms identity of men and women created in the
phenomena due to     image and likeness of God
                  mechanizations of the means of production          (b)   Relationship between labor and capital
          (b) Defended the inalienable dignity of workers, the importance of                  (i)  Superior to capital and to all other factors in productivity
the right to                   (ii)“capital” –different meanings: material means of production,
                  property, principle of cooperation among the social classes, the financial 
rights of the                        resources, “human capital” as human resources, “social
                  weak and the poor, the obligations of workers and employers capital” as capacity 
and the right to                        of collective group to work together
                  form associations                  (iii) Labor  has intrinsic priority over capital—labor as primary
           ©  Start of the Church’s concern of the problems of workers in the efficient cause 
context of a                          capital as instrumental cause
                  social question                   (iv) Work and capital are complementary—”Capital cannot
d. Work as essential key to the whole social question and condition stand without  
for both economic development and cultural-moral                           labor, nor labor without capital.” cf. QA 194-198
development of persons, family, society. v. Traits of antagonism—workers at risk of being exploited by
mechanisms of economy and restrained quest for
 (3) Dignity of Work productivity
(a).   Subjective and Objective dimensions            (c) The right to participate
) Objective sense  i. Workers to participate in ownership, management and
                       1.Sum of activities, resources instruments and technologies profit
used to produce  d. Relationship between labor and private property
                           things (i) The right to and the use of private property reflects labor-
                        2.Contingent aspect of human activity capital 
                  (ii) Subjective sense         relationship
                    (ii) Right to private property is subordinated to universal
destination of goods       (i)  A violence which is basically a moral problem with political,
                   (iii) Property must be placed at the service of work economic and legal implications
                    (iv) Private and public property must be oriented to service to                  (ii) Violation of human dignity
mankind
e.Rest from work
t…God rested on 7th day 5. The Rights of Workers
                      (ii) Sunday –rest from work, time for reflection
(a) The to fosterof workers and respect for their rights
dignity
Christian growth (i) Based on person’s transcendent dignity
authorities must not deny citizens time for rest & divine worship list—right to:
                         1.    just wage
) Right to Work                          2.    rest
s necessary 3. working environment not harmful to workers’ physical health &
i)  A fundamental right and useful good moral integrity
(ii)  Needed to form and maintain family, to have a right to 4. appropriate subsidies for unemployed workers and
property, to contribute to common good their families
                  (iii) Unemployment as real social disaster 5. pension and insurance for old age, sickness, work-related
                  (iv)  Full employment a mandatory objective for every economic accidents
system 6. social security connected with maternity
          (b) The role of the State and civil society in promoting the right to 7. assembly and associations
work
 (i)  Duty of the State to promote active employment policies to
create employment opportunities                    (i)  Remuneration –most important means for achieving justice
                   (iii) Promote effective international cooperation among nations in work     
which                                                     relationships
                          safeguard the right to work thru
(ii) treatises
Refusal toand common
pay a just wage in proportion to the work done is grave injustice
plans of action                   (iii) Problem of just wage –main issue in the social question

    (c)  The family & the right to work                          1.  Commutative justice
(i)  Work –foundation for the formation of family life which in itself a
natural right b. demands equivalence between service and
                 (ii) Ensures means of subsistence and a guarantee for raising renumeration: workers receiving wage
children corresponding to service rendered
       (d) women’s right to work c. sufficient to support family in decent living conditions
t the dignity and vocation of women d. minimum wage is basic but not necessarily just
rms of discrimination and situations of exploitation under all circumstances
                (iii) Rights of women in terms of pay, insurance, social security 2.  Social justice
 a.    remuneration must allow the worker to care for his                          not obtained
spiritual and   (iv) Expressly acknowledged by Vatican II—as last resort for
       cultural needs workers’ just demands (GS 68)
(v) Based on natural right: attainment of justified demands
vi. Danger: detrimental to workers, to employers/business
b. wage be proportionate to the development and firms, to society
growth requirements of national economy                   (vii) Limits to strike set by natural law:
c. wage freeze or temporary reduction in times of 1.  The objectives of the strike must be lawful—existence of a
severe crisis just causethe means used must be proportionate to the
d. income high enough for savings and acquire objective pursued.
moderate property 2. The means used must be proportionate to the
e. excessive perks of particular groups contradict social justice objective pursued.
f. reduction of prices if needed a. must not cause greater damages to common good than
des and is above freedom of the contract resulting benefits
3. All other peaceful means for an equitable settlement of the
rade unions differences have been tried and exhausted.
(i)  Trade union is a voluntary organization of workers for the
protection of their economic and social interests in the labor b. call in mediators
market. 4. The means employed must be morally acceptable
(ii)  Basic function: settlement of just and fair working conditions in            a. not in the middle of work operation not legitimate to destroy
collective bargaining with the employer—just wage, working property
hours, breaks, holidays, sick leave, length of notice, etc.
ght to free association
(iv) Trade unions as a social power: challenge and break the
predominance of capital power in the economy LECTURE 2
to this social power:
1. consider the general economic interest and the state of their PRIVATE PROPERTY
branch of industry
racy        (1) Moral basis of the right to private property
avoid oligarchy within the union                (a) Social encyclicals see it as a natural right and indispensable
element in the   
                  (i) Strike is a refusal to work on the part of the organized                      social order
workers.                 (b) Vatican II: private ownership as a necessary institution…there
                  (ii) Lockout is the refusal of employers to admit the workers to are limits to  
work.                       this right (GS 71)
                  (iii) Either one may occur in the course of collective bargaining if                (c) Reasons for this natural right:
conditions    
                          (i)  property is an important means for a person’s self-  Relationship between principles and social values one of
realization and  reciprocity
                                creative development  Points of reference for proper structuring and ordered leading of
                          (ii) private property secures man a realm of independence life in society
and serves as a   Inherent in the dignity of the human person, necessary in
                                protection of his freedom obtaining personal perfection and a more human social existence
1. engenders distribution of power in society  Guidelines for public authorities to carry out substantial reforms
and prevents its dangerous concentration in of economic, political, cultural and technological structures and
the hands of few the necessary changes in institutions.
                          (iii) private property enables person to provide for the
sustenance and 
                                 upbringing of those who are entrusted to his/her care
A. Truth
                          (iv) private property brings about a better utilization of the
goods   Important to social relationships, like resolve social problems
                                 available in the interest of all according to the truth, to public communications and that of
                                            1. fosters responsibility, diligence and thrift economy
2. universal experience of less interest in what is  Quest for truth cannot be ascribed to the sum of different
common to all opinions, nor to one or another of these opinions
v. private property serves to maintain peace in society  Quest for greater transparency and honesty in personal and social
provides clear demarcation of the spheres of competency activity
2. common property inevitably raises the question
of who is entitled to control it
d. PP is a necessary institution B. Freedom
                           (i) but is not a goal in itself  Highest sign of divine image in the person and thus of his dignity
(ii) not an unconditional right but of instrumental  Right to the exercise of freedom is inalienable but not arbitrary
character subordinated to the development of the human and uncontrolled exercise of one’s own personal autonomy
person, the needs of the community and promotion of (Libertatis Conscientia 26).
God’s creative design  Expressed in religious profession, cultural and political ideas,
e. Framework of stewardship and the universal destination of choice of state of life and line of work, initiatives of economic,
goods social or political nature

 LECTURE 3 C. Justice 
SOCIAL VALUES 1.  The Nature of Justice
Peschke explains the three characteristics of justice: a. Justice is a
social norm, a directive for guiding men in their actions toward one
The Fundamental Values of Social Life
another. b. Justice is approbative in the sense that judging an action
 to be just manifests approval of that action. c. Justice is obligatory in    corporately, to contribute to the common good. They do so, for
that judging a certain course of action to be just entails that a person instance, by  
in the like situation ought to do the same thing.    supporting good legislation, by voting competent candidates into
office, etc. 
2. Classifications of Justice    Catholic social teaching sometimes call legal justice as contributive
St. Thomas Aquinas classifies justice into three: justice.  Legal 
      a. Commutative justice – refers to an exchange between two parties, a   justice renders to the other what is proportionally due and so its
one-to-one   members 
          relationship involving two individual persons, or a transaction   contribute to the common good in a relative way, depending on their
between two    endowments, 
          companies. Commutative justice requires that both parties   talents, wealth and income. The gifted are obliged to contribute more
participate in a free and   than the less 
          fair exchange. Aquinas (ST II-II, 61, 1) refers to this type of justice as   gifted, and the wealthy more than the poor. 
a mutual    d. Social justice – a recent development in the Church’s social
          transaction between two private persons. Reciprocity requires that teaching. The  
both sides carry       expression was first used by Pius XI in his encyclical Quadragesimo
          out their part of the bargain. In addition to honoring reciprocity, Anno in 1931.  
justice requires the      Haring (1981) affirms that social justice “makes the common good
          parties to respect each other (Schubeck, 2007).  and public 
b. Distributive justice – operates in whole-to-part structure. Schubeck     welfare the central focus.” 
(2007) explains            As virtue, social justice brings about a feeling of common life
   that society does justice by proportionately allocating public goods purpose, of co-
and services to      responsibility and care for the weaker ones. It not only regulates the
   individual citizens and to groups (the parts). Unlike commutative distribution of   
justice, which      economic aid to the poor; above all, it responds to the dignity and
   measures what each party owes the other according to strict liberty of man 
equality, distributive      and respects people’s ‘aspiration to equality and aspiration to
   justice calculates what each citizen or private group should receive participation’”.
according to a 
   relative equality that is determined by one’s rank or need in the
society (ST II-II, 61, 1). 
c. Legal justice – it obliges persons to work for the good of the whole Peschke describes social justice into three:
society, the  
   common good. Aquinas says in ST II-II, 58, 6 that “… legal justice a. Social justice refers to the economic welfare of social groups. As
directs the acts of  such it demands a  proportionate share for the social partners in the
   all the virtues to the common good.” Thus, it obliges citizens, both fruits of their economic cooperation. E.g. film “Muro-ami” 
individually and 
 b. Social justice further demands a proportionate and equitable
distribution of the wealth of a nation among the different groups and
regions of a society. Hence the concentration of a nation’s wealth and
land-ownership in the hands of a few extremely rich families, while
 Love presupposes and transcends justice which must find
the majority of citizens live in poverty, offends against justice. Social
its fulfillment in charity.
justice likewise demands a balancing of wealth between stronger and
 Human relationships cannot be governed solely by the
weaker sectors of a society, such as between developed and less
measure of justice (cf. Dives in Misericordia 14).
developed regions in a nation. E.g. IRA for each LGUs – equal?
 No legislation, no system of rules or negotiation will ever
c. Social justice also imposes obligations upon nations in their mutual succeed in persuading people to live in unity,
relations. It binds the economically advanced countries to assist brotherhood and peace; no line of reasoning will ever be
nations in poverty and misery, so that they can live in manner worthy able to surpass the appeal of love (CSDC 207).
of human beings. E.g. world economy: fair and just?   Social charity prioritizes the common good, seeking the
greatest good for the community in its entirety
The church places emphasis on social justice because according to
compendium of the social doctrine of the church (201):  justice is a value
that accompanies the exercise of the corresponding cardinal moral virtue
[prudence, justice, fortitude and temperance].  According to its most classic
formulation, it “consists in the constant and firm will to give their due to God                                          
and neighbor.” From a subjective point of view, justice is translated into behavior                                              SOCIAL PRINCIPLES
that is based on the will to recognize the other as a person, while, from an  
objective point of view, it constitutes the decisive criteria of morality in the inter-  
subjective and social sphere.
 
The Church’s social Magisterium constantly calls for the most classical form MOST ESSENTIAL LEARNING COMPETENCY
of justice to be respected: commutative, distributive and legal justice. Ever greater
importance has been given to social justice, which represents a real development        The learner understands and able to explain the different Principles in the
in general justice, the justice that regulates social relationships according to the Social teachings of the Church.
criterion of observance of the law. Social justice, a requirement related to the
social question which today is worldwide in scope, concern the social, political and LEARNING TARGETS:
economic aspects and above all, the structure dimension of  problems and their At the end of this lesson, the learner is expected to:
respective solutions.                   1.  Enumerate and Define the different social principles
A. Love                    2.   Identify the important concepts operative in the
development of   
 Highest and universal criterion of the whole of social
                          societies
ethics
                   3.   Recognize the need to be and to work with others
 “Framework” for truth, freedom and justice
                   4.   Aware of the significance and relations of the different
aspects of 
                         Society                responsible for all’. 
  Solidarity rises to the rank of fundamental social virtue since it places itself
   in the sphere of justice. It is a virtue directed par excellence to the common
good, and is found in ‘a commitment to the good of one's neighbour with
the readiness’…” (CSDC 193). 

Peschke defines solidarity as “the bond of mutual concern and

obligation. It is a firm commitment to the common good. Without
solidarity the social body disintegrates into individual groups and private
interests. 
LECTURE 1
SOLIDARITY, SUBSIDIARITY, AND John Paul II explains the concept of solidarity as a recognition of the
other as “person”: “The exercise of solidarity within each society is valid
PARTICIPATION when its members recognize one another as persons. Those who are more
influential, because they have a greater share of goods and common
A. The Principle of Solidarity services, should feel responsible for the weaker and be ready to share with
Solidarity is a manifestation of the social nature of human them all they possess. Those who are weaker, for their part, in the same
beings and their interdependence: “Solidarity highlights in a particular spirit of solidarity, should not adopt a purely passive attitude or one that
way the intrinsic social nature of the human person, the equality of all in is destructive of the social fabric, but, while claiming their legitimate
dignity and rights and the common path of individuals and peoples rights, should do what they can for the good of all. The intermediate
towards an ever more committed unity. Never before has there been such groups, in their turn, should not selfishly insist on their particular
a widespread awareness of the bond of interdependence between interests, but respect the interests of others” (SRS 39). 
individuals and peoples, which is found at every level.”  The same is true in international relations of nations: “The same criterion
Solidarity has two complementary aspects: as a moral virtue and a social is applied by analogy in international relationships. Interdependence must
principle.  be transformed into solidarity, based upon the principle that the goods of
creation are meant for all … and of the international community, to make
- As a social principle, solidarity determines the order of institutions a contribution of their own to the common good with their treasures of
through which individuals are able to renounce the structures of sin and build humanity and culture …” 
structures of solidarity. 
- As an authentic moral virtue, is “not a ‘feeling of vague Solidarity, according to John Paul II enables us to see the other not as an
compassion or shallow        “instrument” to be exploited but as a “neighbor”: “Solidarity helps us to
              distress at the misfortunes of so many people, both near and far. see the "other"-whether a person, people or nation-not just as some kind of
On the contrary,  instrument, with a work capacity and physical strength to be exploited at
               it is a firm and  persevering determination to commit oneself to the low cost and then discarded when no longer useful, but as our "neighbor,"
common good.   a "helper" (cf. Gen 2:18-20), to be made a sharer, on a par with ourselves, in
               That is to say to the good of all and of each individual, because we the banquet of life to which all are equally invited by God.” 
are all really  The Principle of Solidarity
 i. A bond of mutual concern and obligation would end up being absorbed and substituted, in the end seeing
ii. A firm commitment to the CG themselves denied their dignity and essential place. 
iii. We all belong to one human family
iv. Mutual obligations to promote the rights and development of all Subsidiarity, understood in the positive sense as economic,
people irrespective of national boundaries institutional or juridical assistance offered to lesser social entities, entails a
v. Responsibility of rich nations toward poor nations corresponding series of negative implications that require the State to
vi. International order must reflect justice refrain from anything that would de facto restrict the existential space of
vii. CCC the smaller essential cells of society. Their initiative, freedom and
1. stems from shared origin of each person and common responsibility must not be supplanted.” 
redemption in Jesus Christ Peschke defines the principle of subsidiarity as the auxiliary and
2. against radical individualism that has infiltrated modern complementary function of social institutions concerning the tasks and
life needs of the smaller groupings and individuals. That means on the one
3. key to resolving social problems (cf. Gawad Kalinga) hand societies must leave to the smaller groupings or individuals what
4. different forms: solidarity of the poor among themselves, they can do by their own power; and on the other hand they must assist
between rich and poor, of workers among themselves, the smaller groupings or individuals where they are unable to accomplish
between employers and employees, among nations and a necessary or at least useful task. 
peoples
This principle functions as a protection for smaller groups. CSDC
B. The Principles of Subsidiarity and Participation 187 states: “The principle of subsidiarity protects people from abuses by
higher-level social authority and calls on these same authorities to help
The encyclical Quadragesimo Anno explains the nature of the individuals and intermediate groups to fulfill their duties.  This
principle of subsidiarity as the most important principle of social principle is imperative because every person, family and intermediate
philosophy: “Just as it is gravely wrong to take from individuals what group has something original to offer to the community. Experience shows
they can accomplish by their own initiative and industry and give it to the that the denial of subsidiarity, or its limitation in the name of an alleged
community, so also it is an injustice and at the same time a grave evil and democratization or equality of all members of society, limits and
disturbance of right order to assign to a greater and higher association sometimes even destroys the spirit of freedom and initiative.” 
what lesser and subordinate organizations can do. For every social activity
ought of its very nature to furnish help to the members of the body social, Moreover, it protects people from “centralization,
and never destroy and absorb them” (QA 203).  bureaucratization, and welfare assistance and to the unjustified and
excessive presence of the State in public mechanisms. “By intervening
Thus, Subsidiarity is that principle which encourages larger directly and depriving society of its responsibility, the Social Assistance
societies to act as a help to smaller ones—as subsidium to them. CSDC State leads to a loss of human energies and an inordinate increase of
186 states: “… all societies of a superior order must adopt attitudes of help public agencies, which are dominated more by bureaucratic ways of
(“subsidium”) — therefore of support, promotion, development — with respect thinking than by concern for serving their clients, and which are
to lower-order societies. In this way, intermediate social entities can properly accompanied by an enormous increase in spending.” 
perform the functions that fall to them without being required to hand
them over unjustly to other social entities of a higher level, by which they Thus, Peschke explains that the principle of Subsidiarity protects
the particular rights and competence of individuals against excessive
domination by societies, as well as the competence of minor associations of minor associations against oppressive and totalitarian claims of
against oppressive and totalitarians claims of the larger society. It is, the larger society
therefore, an efficient way of strengthening democracy, since  v. efficient means to strengthen democracy since it means
delegation & division of competence and power
Subsidiarity means the delegation of power and competence, division of vi. primarily binds those in authority, but also confers obligations
power and sharing it. Haring (1981) states the threefold dimension of upon the member societies and individuals
Subsidiarity:

a) the state should not arrogate to itself social, economic and

cultural tasks which  LECTURE 2
                    other groups can properly fulfill;  COMMON GOOD and UNIVERSAL DESTINATION OF
b) within the political life there should not prevail an GOODS
overpowering centralism;  
                    and  A. The Principle of the Common Good
c) there must be space for liberty of the individual person and
families.  The common good is defined as “the sum total of social conditions
which allow people, either as groups or as individuals, to reach their
The Principle of Subsidiarity fulfilment more fully and more easily” (GS 26, §1, CCC 1906, CSDC 164). 

i. Definition: Social institutions have an auxiliary and Why is it “common”? CSDC 164 explains the reason as:
complementary function concerning the tasks and .needs of the
“The common good does not consist in the simple sum of the particular goods of
smaller groupings and individuals
each subject of a social entity. Belonging to everyone and to each person, it is and
remains ‘common’, because it is indivisible and because only together is it possible
ii. 2 dimensions:
to attain it, increase it and safeguard its effectiveness, with regard also to the
(1) Firstly, societies must leave to the smaller groupings or
future. 
individuals what they can do by their own power
(2) Secondly, societies must assist the smaller groupings or Common Good is social and community dimension of the moral good
individuals where they are unable to accomplish a necessary
or at least useful task. Just as the moral actions of an individual are accomplished in
iii. Pius XI: Just as it is gravely wrong to take from individuals doing what is good, so too the actions of a society attain their full stature
what they can accomplish by their own initiative and industry and when they bring about the common good. The common good, in fact, can
give it to the community, so also it is an injustice and at the same be understood as the social and community dimension of the moral good.”
time a grave evil and disturbance of right order to assign to a
Common Good -goal of the civil society and the reason for its existence
greater and higher association what lesser and subordinate
organizations can do (QA 79). “A society that wishes and intends to remain at the service of the human being at
iv. protects the particular rights and competence of individuals every level is a society that has the common good — the good of all people and of
against excessive domination by societies, as well as competence the whole person—as its primary goal. The human person cannot find fulfillment
in himself, that is, apart from the fact that he exists “with” others and “for” assumption of greater responsibility. The common good corresponds to
others.  the highest of human instincts, but it is a good that is very difficult to
attain because it requires the constant ability and effort to seek the good of
This truth does not simply require that he lives with others at others as though it were one's own good.” 
various levels of social life, but that he seek unceasingly — in actual
practice and not merely at the level of ideas — the good, that is, the The political community also has the responsibility to safeguard and
meaning and truth, found in existing forms of social life.  promote the common good. 

No expression of social life — from the family to intermediate CSDC 168 explains thus: “The responsibility for attaining the common good,
social groups, associations, enterprises of an economic nature, cities, besides falling to individual persons, belongs also to the State, since the common
regions, States, up to the community of peoples and nations — can escape good is the reason that the political authority exists.”
the issue of its own common good, in that this is a constitutive element of
its significance and the authentic reason for its very existence.”  The State, in fact, must guarantee the coherency, unity and
organization of the civil society of which it is an expression, in order that
The common good is actualized by all the members of the society the common good may be attained with the contribution of every citizen.
supported by favourable social conditions.  The individual person, the family or intermediate groups are not able to
achieve their full development by themselves for living a truly human life.
The CSDC explains “The demands of the common good are dependent on Hence the necessity of political institutions, the purpose of which is to
the social conditions of each historical period and are strictly connected to make available to persons the necessary material, cultural, moral and
respect for and the integral promotion of the person and his fundamental spiritual goods. The goal of life in society is in fact the historically
rights. These demands concern above all the commitment to peace, the attainable common good.”  
organization of the State's powers, a sound juridical system, the protection
of the environment, and the provision of essential services to all, some of In this connection, the common good has three important elements for it
which are at the same time human rights: food, housing, work, education to be realized (CCC 1907-1909): 
and access to culture, transportation, basic health care, the freedom of
communication and expression, and the protection of religious freedom.  1. respect for the person: respecting the inalienable rights of the
every person and the freedom indispensable to fulfill one’s
Nor must one forget the contribution that every nation is required vocation.  
in duty to make towards a true worldwide cooperation for the common 2. the social well-being and the development of the group itself:
good of the whole of humanity and for future generations also.”  the authority has the function to arbitrate, in the name of common
good, between various particular interests.
The responsibility in actualizing the common good is in the hands of 3. peace: stability and security of a just order. 
each member and of the political community. 

CSDC 167: “The common good therefore involves all members of society, no one Peschke identifies the two main functions of the common good: 
is exempt from cooperating, according to each one's possibilities, in attaining it
a) it promotes and makes possible an integral human existence
and developing it. The common good must be served in its fullness, not
for its  
according to reductionist visions that are subordinated by certain people
                   members. Societies help and assist each member in the
to their advantages; rather it is to be based on a logic that leads to the
attainment of full   
                   humanity;   First of all a natural right inscribed in human nature, not
               b) the common good is to preclude antisocial impulses in merely positive right
human nature from   An inherent right which means it has priority with regard
                    interfering with the rights of others and with the social to any human intervention concerning goods.
order.  3. Considerations in its application: methods, limits and objects
      This aspect of the common good is realized by establishing and  Negative meaning –don’t mean also everything is at the
securing peace and    disposal of each person or of all people, or same object
       order.  may be useful or belong to each person or all people.
Summary:  Regulated interventions based on national and
1. Promotes and makes possible an integral human existence for its international agreements are necessary for an equitable
members and orderly exercised of the principle.
2. Preclude antisocial impulses in human nature from interfering 4. Call for an economic vision towards fairness and solidarity
with the rights of others and with the social order 5. Necessity for an integral development.
3. CG’s function is to assist the person in the realization of their tasks
and existential ends
4. CG is not an end in itself but stands in the service of the human 1. UDG and Private Property
person and of God’s creative and salvific design. 1. Origin of PP –that part which the person acquired through
5. Person never becomes a mere means towards the CG and the work
purpose of society 2. PP is not absolute and untouchable but within the broader
6. Human person is more than part of society; he’s directly context of the right common to all to use the goods of the
responsible to God  whole creation
 LE: “the right to pp is subordinated to the right to
B. The Universal Destination of Goods (UDG) common use…
3. Social function of any form of private ownership
1. Origin and Meaning: One implication of the principle of the  The UDG entails obligations on how the goods are to be
common good. used by their legitimate owners.
 God destined the earth and all it contains for all.
 Basis is the original source of all that is good is the very
act of God who created both the earth and man. 2. UDG and the Preferential Option for the poor
2. The universal right to use the goods of the earth is based on the 1. UDG’s focus are the poor and marginalized –especially urgent
principle of UDG. today.
 The right to common use of goods is the “first principle of 2. Christ identifies himself with the poor and will judge us by
the whole ethical and social order” (LE 19), and the what we have done to the least.
characteristic principle of Christian social doctrine (SRS 3. Preferential option for the poor inspired by Beatitudes and
42). poverty of Jesus
 4. Refers to material as well as the cultural and religious poverty.  St. Paul: submission but not passive, for the sake of
Thus, the church’s tradition of the works of corporal and conscience; praying for rulers
spiritual mercy.  St. Peter: “be subject to every human institution for the
Lord’s sake”
 Condemn human authority if going beyond the limits
willed by God
 Christ reigns over the universe that he himself redeemed

II. Foundation and Purpose of the Political Community

1. Political Community, the Human Person and a People
LECTURE 3  Human person –foundation and purpose of political life
ASPECTS OF SOCIAL LIFE  Political community originates in the nature of persons
 Political community finds its authentic dimension in its
reference to people
A. POLITICAL  National boundaries do not always coincide with ethnic
boundaries—minorities with rights and duties especially
           The Foundation and Purpose of Political Community and Political right to exist
Authority 2. Defending and Promoting Human Rights
 Logical consequence
 Duty of the common good
I. Biblical Basis 3. Social Life based on Civil Friendship
1. God’s Dominion  Christian vision of political society—civil friendship as basis
 Recognized by people of Israel—dominion of Yahweh alone of civil and political life
 The king is chosen, consecrated by Yahweh and make God’s  Civil friendship is actualization of the principle of fraternity
plan of salvation visible…failure is cause of denunciations towards the so-called “civilization of love.”
by prophets  Antidote to individualistic and collectivistic ideologies and
2. Jesus and Political Authority an emphasis on establishing community relationships among
 Criticizes the oppressive and despotic rulers [Mk. 10:42] people, working for the integral promotion of the person and
 But did not directly oppose the authorities of his time— of the common good.
[“give to Caesar what    belongs to Caesar and to God what
belongs to Him.” Mt. 22:15-22]
 Fought against political messianism—subjection of the III. Political Authority
nations 1. The Foundation of Political Authority
3. The Early Christian Communities  Foundation—founded on the social nature of the person
and God for its author
  Necessity—positive and irreplaceable component of civil  A law contrary to reason is an unjust law, thus ceases to be
life since no society can hold together without it a law and becomes an act of violence [cf. Evangelium Vitae,
 Must guarantee an ordered and upright community life 70; VS, 97]
without usurping the free activity of its citizens
 Instrument of coordination and direction at the service of
integral human growth 3. The Right to Conscientious Objection
 Be exercised within the limits of morality and on behalf of  Citizens are not obligated in conscience to follow the
the common good prescriptions of civil authorities if their precepts are
 Subject is the sovereign people exercising its sovereignty contrary to demands of moral order, fundamental rights of
by those whom it freely elects as its representatives persons, or to Gospel teachings
 Democratic form of government best represents the  Grave duty of conscience not to cooperate, not even
exercise of this sovereignty due to its procedures for formally, in practices which, although permitted by civil
verification [“checks and balance” in government] legislation, are contrary to the Law of God

2. Political Authority as Moral Force 4. The Right to Resist

 Political Authority must be guided by the moral law  Basis is Natural Law: it is legitimate to resist authority should it
whereby God is the first source and final end violate in a serious or repeated manner the essential principles of
 Thus, cannot be based solely on sociological or historical natural law.
character  Criteria for the right to resist:
 Derives its power to impose obligations and moral  Armed resistance is legitimate if all conditions are met:
legitimacy from the moral order [and not from some 1. There is certain, grave and prolonged violation of
arbitrary will or thirst for power] fundamental rights.
 Must recognize, respect and promote essential human and 2. All other means of redress have been exhausted.
moral values [expressions of human dignity] 3. Such resistance will not provoke worse disorders.
 These values are based on an objective moral law—the 4. There is well-founded hope of success.
natural law written in the human heart [Rom 2:15], and 5. It is reasonably impossible to foresee any better solution.
NOT on provisional and changeable “majority” opinions.  Recourse to arms as extreme remedy.
 Natural law as the normative point of reference for civil  Passive resistance is always preferable.
law itself
 Authority must enact just laws—laws corresponding to the
dignity of the human person and to what is required by 5. Inflicting Punishment
right reason  Right and duty of the public authority
 Human law is law insofar as it corresponds to right reason  To protect the common good
and therefore derived from the eternal law [cf. St. Thomas’  Twofold responsibility:
definition]
 1. To discourage harmful behavior to human rights - The right not to be hindered in the public teaching and witness
and civil life. of the faith. 
2. To repair the disorder created by criminal activity
thru penal system. - The right not to be prohibited from showing special value to the
 Instrument for the correction of the offender doctrines 
1. Re-insertion of the condemned persons into society - The right to establish educational, cultural, charitable and social
2. Fostering a justice that reconciles organizations. 
 Importance of prison chaplains
 Defense of the dignity of those detained 2. The Church does not possess any political power over the temporal
 Meticulous search for truth order. Thus, she has no jurisdiction over the political realm although she
 Regulation against the use of torture, the use of detention to has the authority to teach matters concerning human rights and morals. 
obtain significant information for the trial 3. The State does not possess any authority over the spiritual, religious
 Growing public opposition to the death penalty order.  The state is no entitled to subject the work of the church to a
 Modern society has means of effectively suppressing crime control founded on state interests (Gallicanism).
rendering criminals harmless and chance to reform
4. The Church possesses a plenary teaching office, which also extends over
the moral laws governing political life.  
A. RELIGIOUS -There has to be an awareness that God is the Lord of political
domain and of civic life as well. The church has the right to pass moral
There are five guidelines in Church and state relations: judgments, even on matters touching the political order, whenever basic
personal rights or the salvation of souls make such judgments necessary
1. The Church has the right to work and govern herself in full freedom
(GS 76). She has the right and duty to manifest her grave concern over
from state intervention.  The Declaration on religious freedom Dignitatis
evils in the social order and she may not be accused of meddling in
Humanae says, “The freedom of the church is the fundamental principle in
politics if she denounces violations of the moral law. 
what concerns the relations between the church and government and the
whole civil order” (DH 13).   5. The State has the right and duty to protect religious freedom and to
promote conditions favourable to religious life. The state has a religious
- This freedom applies to freedom to govern herself according to
existence and subordinate to God’s eternal goals. Societies profit from the
its norms.
values of love of God and neighbour, of justice and peace promoted by the
- The right not to be hindered in the selection, training, church. Since the church and state serve the same human being, it is
appointment and    unavoidable that their interests intersect in certain areas e.g schools.   
                 transferral of her ministers, in communicating religious
B. ECONOMIC
authorities abroad, in 
                 erecting buildings for religious purposes and acquisition and the
use of suitable  A. “Economy is more than business.”
                  funds or properties. 
1. Two widespread ideologies that influence economic activity (Haring, ordering of productive relationships) does not give witness to the basic
1981) truth of man. In economic activities and relationships, the person
expresses and develops his or her own creative capacities and co-
a. Isolation (lack of integration): classical liberalism of Adam Smith. responsibility, or else degrades his or her own self and hurts others. 
What is classical liberalism? Classical liberalism is a political ideology, a
branch of liberalism  which advocates  individual liberties  and  limited In and through economic activities—in works and work-
government under the rule of law and stresses economic freedom relationships—the person can express, communicate and conserve ‘great
(Dickerson, 2009).  spiritual experiences and desires, so that these may be of advantage to the
progress of many, even of the whole human family (GS 53)’. Man,
b. Absolutizing of the economic activity. The economic therefore, realizes himself in the economic activities and relationships that
relationships and processes become the determinant for all the other are healthy. 
dimensions of social, cultural, political and religious life. Economic
thinking and activity practically determine most of one’s life. Economists The economic man is, at the same time, a social person. And
tend to explain all cultural and social life in the key of economic concepts.  only by ordering his economic activities and relationships with social
responsibility and cooperation can he integrate this realm of life into his
Gaudium et Spes (63) condemns such a mentality by stating: “Many people, total vocation and build up his own spiritual and psychic health. One’s
especially in economically advanced areas, seem, as it were, to be ruled by use of material things is even the test of one’s highest vocation to love
economics, so that almost their entire personal and social life is permeated and to act in solidarity, the test of whether one knows and honors
with a certain economic way of thinking. Such is true both of nations that Christ. 
favor a collective economy and of others.” 
B.  The Church and Economy
To treat economic life as a self-contained entity or as a single
key to everything else is destructive of society, culture and politics, as 1.   Catholic Social Doctrine: business and its goals (CSDC 338-342)
well as of ‘economic man’. A free society and freedom in economic
relationships are related to each other, and both depend on how culture       a. Business and the common good
and religion understand and embody the basic values of freedom and
fidelity. A ‘free enterprise ethic’ needs this clear vision of interaction and
Businesses are at the service of the common good of society through the
integration, otherwise it will be unrealistic and ineffective. 
production of useful goods and services. They create wealth for all of
1. The Economy and the Person’s vocation (Haring, society, not just for the owners but also for the other subjects involved
1981)  in their activity. 

We begin by quoting Gaudium et Spes, 63: “In the economic and social realms, Besides economic functions, businesses also perform a social
too, the dignity and complete vocation of the human person and the welfare of function, creating opportunities for meeting, cooperating, and the
society as a whole are to be respected and promoted. For man is the source, the enhancement of the abilities of the people involved. In business
center, and the purpose of all economic and social life.”  undertaking, therefore, the economic dimension is the condition for
attaining not only economic goals, but also social and moral goals,
The welfare of the society as a whole cannot be truly advanced which are all pursued together.
when socio-economic life (the organization of productive forces and the
     b. Economy and integral human development 
2. The Church’s call to the business and financial sector
The objectives of business are in economic terms and according to
economic criteria but the authentic values that bring about the concrete The Church understands business competition as something which
development of the person and society must not be neglected. In this involves creativity and cooperation: “cumpetere,” that is, “a seeking
personalistic and community vision, “a business cannot be considered together of the most appropriate solutions for responding in the best
only as a ‘society of capital goods’; it is also a ‘society of persons’ in way to needs as they emerge. 
which people participate in different ways and with specific
responsibilities, whether they supply the necessary capital for the The roles of business managers and owners are so important
company's activities or take part in such activities through their labour” because of their central place in the technical, commercial, financial and
(John Paul II, Centesimus Annus, 43).  cultural bonds that characterize the modern business reality. Thus, in their
decisions and choices make a strong impact and interrelated effects in both
     Profit vs. person.  economic and social spheres. Indeed, economy must be guided by ethical
standards as Benedict XVI declared in his encyclical “Caritas in Veritatis”
The Church recognizes the role of profit as an indicator of proper
(2009) For this reason the exercise of responsibility by business owners
functioning of business. But the Church also bears in mind that “business
and management requires—in addition to specific updating that is the
may show profit while not properly serving society”. For it is possible
object of continuous efforts — constant reflection on the moral
that profits are gained at the expense of human dignity and rights. “This
motivations that should guide the personal choices of those to whom
is what happens when businesses are part of social and cultural systems
these tasks fall. 
marked by the exploitation of people, tending to avoid the obligations
of social justice and to violate the rights of workers.”  Business owners and management must not limit themselves to
taking into account only the economic objectives of the company, the
Thus, the legitimate pursuit of profit should be in harmony with the
criteria for economic efficiency and the proper care of “capital” as the
protection of human rights and dignity. In the words of John Paul II, “a
sum of the means of production. It is also their precise duty to respect
business enterprise must be a community of solidarity” which allows
concretely the human dignity of those who work within the company
workers to develop themselves which, in turn, fosters increased
(CCC 2432). These workers constitute “the firm's most valuable asset” and
productivity and efficiency in the very work undertaken. 
the decisive factor of production. In important decisions concerning
The Church categorically condemns usury.  strategy and finances, in decisions to buy or sell, to resize, close or to
merge a site, financial and commercial criteria must not be the only
The CCC declares thus: “Those whose usurious and avaricious dealings considerations made.
lead to the hunger and death of their brethren in the human family
indirectly commit homicide, which is imputable to them (CCC 2269)”. The Catholic social thought also encourages the business and
Church sends this strong message even in the international arena of financial sector to promote: 1) the family, in the fulfillment of their
economic relations with regard to the discrepancy between the advance, duties; 2) the integral vision of man and development; 3) the quality of
rich nations and the poor ones. The abusive and usurious global financial the goods to be produced and consumed, the services to be enjoyed, the
system must be condemned. Usurious and avaricious dealings lead to quality of the environment and of life in general (CSDC 345). 
hunger and death of peoples. Avarice is the root of all evils, “radix omnia
Ethical Criteria for an Authentically Humanizing Economy
malorum avaritia”. 
 - Productivity and profit are legitimate concerns in economic
1. The human being as the author, center and goal of economic life activity but must 
- most fundamental ethical principle in relation to economic                 not be absolutized rather be relativized and subordinated to
activity demands of 
- relative and balanced interpretation of principle to safeguard                  humanization or else: degradation of human beings,
needs and rights  disintegration of social life, 
                 of other members of cosmic community.                 damage of natural environment

2. Equality of economic rights of all human beings 6. Sustainable development in the context of integrity of creation
  - equality in sharing of burdens and rewards of production - economic activity must discover and respect the integrity of the
  - equality in decision-making regarding production, marketing, order given by 
distribution of                  God to creation
                   the earnings - respect for integrity of creation to serve another ethical value of
sustainable 
3. The universal purpose of economic goods                  development
- economic activity for the whole of humankind and cosmic Rubrics for Essay Writing
community
- implications: Focus Content Organizati Style Conventio
* permanent review of legal provisions on ownership, control and on ns
acquisition of  4 Sharp, Substantial, Sophisticated Precise, Evident control
                  economic goods distinct, specific arrangement of with the of grammar,
*  equal distribution of economic gains controlli and/or content with use of mechanics,
*  new international economic order to correct economic ng point illustrative evident and/or variety of spelling, usage
imbalance between  made content subtle words and sentence
                  nations about a demonstrati transitions. and formation.
single ng strong sentence
topic developmen structures
4. Human need as the criterion for economic activity
with t and to create
- authenticate and humanize concept of human need based on evident sophisticate consistent
correct hierarchy  awarene d ideas. writer’s
                 and interrelationship of values:   ss of voice and
* intrinsic over instrumental goods task. tone
* spiritual over material goods appropria
* correct balance between individual and social needs te to
audience.
3 Apparen Sufficiently Functional Generic Sufficient
5. Relativization of productivity of profit
t point developed arrangement of use of control of
made content with content that variety of grammar,
 about a
single
adequate
elaboration
sustains a logical
order with some
words
and
mecahnics,
spelling, usage
  
topic or evidence of sentence and sentence
with explanation. transitions. structures formation.
sufficient that may
awarene or may
ss of not create
task. writer’s
voice and
tone
appropria
te to
audience.
2 No Limited Confused or Limited Limited control
apparent content with inconsistent word of grammar,
point but inadequate arrangement of choice mechanics,
evidence elaboration content with or and spelling, usage
of a or without control of and sentence
specific explanation. attempts of sentence formation.
topic. transitions. structures
that
inhibit
voice and
tone.
1 Minimal Superficial Minimal control Minimal Minimal
evidence and/or of content variety in control of
of a minimal arrangment word grammar,
topic. content. choice mechanics,
and spelling, usage
minimal
control of
sentence
structures

REFERENCES:

Catechism of the Catholic Church, Second Edition, Libreria

Editice Vaticana, 1997.
Encyclical Letters
Compendium of the Social Doctrine of the Church