The document provides an introduction to the social teachings of the Catholic Church. It explains that the social teachings are the Church's response to challenges in society and aims to help people see reality through principles, make moral judgments using criteria, and take proper actions through norms. It emphasizes developing an analytic mind, forming social conscience, and cultivating a spirituality of social transformation to promote justice. The principles discussed include integral human development, universal destination of goods, social justice, priority of labor, and option for the poor.
The document provides an introduction to the social teachings of the Catholic Church. It explains that the social teachings are the Church's response to challenges in society and aims to help people see reality through principles, make moral judgments using criteria, and take proper actions through norms. It emphasizes developing an analytic mind, forming social conscience, and cultivating a spirituality of social transformation to promote justice. The principles discussed include integral human development, universal destination of goods, social justice, priority of labor, and option for the poor.
The document provides an introduction to the social teachings of the Catholic Church. It explains that the social teachings are the Church's response to challenges in society and aims to help people see reality through principles, make moral judgments using criteria, and take proper actions through norms. It emphasizes developing an analytic mind, forming social conscience, and cultivating a spirituality of social transformation to promote justice. The principles discussed include integral human development, universal destination of goods, social justice, priority of labor, and option for the poor.
Teachings of the Church What is the Social Teachings of the Church?
It is the Church’s response to the problems
and issues, challenges and dilemmas that we encounter in the political, economic, cultural, social and ecological spheres of our human community and society. As a body of teachings, it consists of
A set of PRINCIPLES that help us see reality,
read its signs, understand and interpret them in the light of the Word of God.
It proposes the METHOD of SEE-ing, by
analyzing the various dimensions of the problem or issue using the tools of other disciplines and their valuable findings and insights. A set of CRITERIA that enable us to make a moral evaluation and judgment about the situation, and help us determine the moral demands that summons our obedience;
It proposes a METHOD of JUDGE-ing
through which we know what needs to be appreciated or what ought to be condemned and, more importantly, what must be done and why. A set of NORMS that guide us the proper course of action to take in view of our moral judgment and of what is demanded of the situation.
It offers a METHOD of ACT-ing that inspires
our imagination to develop and implement concrete, effective and ethical plans of action for the resolution of the problem at hand. What is the importance of the Church’s SOCIAL teachings?
The society which we have created and where
we all live has become a far more complex network of relationships than what meets the eye. The challenges to “act on behalf of justice and participate to transform the world” are also thus complex and of many dimensions. The social teachings of the Church, says John Paul II, is a valid instrument for the evangelization of today’s multi-dimensional and increasingly complex world.
It helps us in proclaiming and witnessing the
vision of our Savior Jesus Christ in contemporary society as well as in challenging and transforming this society according to that vision. The social teachings help us develop the habit of an ANALYTIC MIND.
PCP II has decreed that a “thorough social
analysis, structural and cultural, is to be promoted” by taking “into account hard social realities” as necessary for the discernment and action of Christian communities (Decree No. 22, Art. 1).
Beware of naïve thinking!
Naïve Thinking Analytic Thinking
Spiritualizes the causes of Empirical – it diagnoses the
suffering (e.g., poverty as situation and examines root God’s punishment) personal and structural causes Tends to simplify or moralize Comprehensive – it seeks a (e.g., “If only the rich will be more complete picture of the generous, things will be situation by including other better.”) aspects or factors Naïve Thinking Analytic Thinking
Tends to look for immediate
solutions without a thorough Long-term solutions are diagnosis sought rather than instant or immediate Operates on social or cultural results bias rather than tested data (e.g., poor people are poor because they are lazy) Avoids social and cultural biases and prejudices The social teachings help us in the formation of social conscience.
Carrying out the Church’s social mission
demands a properly formed social conscience, the lack of which would result to the commission of injustices or the perpetuation of immoral social, economic, political, cultural and ecological practices that destroy or harm the common good (see PCP II, 283-289). A well-formed social conscience is necessary because… the type of evil and sin that we confront are deeply rooted in the fields of politics, economy, society, and culture and the type of choices that we must make will have an impact on the lives of other people both now and in the future. What are the characteristics of a well- formed social conscience?
SENSITIVITY to what is happening in the
social, political, economic, cultural and ecological spheres of human living.
In a well-formed social conscience, there is no
room for choices and actions that are blind or ignorant to facts as well as causes and factors. KNOWLEDGE and APPRECIATION and a GROWING INTERIORIZATION of the values of the Kingdom proclaimed by Jesus and the other deeply human values as well that we cannot live without.
Such as the values of justice, truth, love, peace,
freedom, solidarity, etc. Ability to ANALYZE, EVALUATE and JUDGE these realities in the light of the Gospel and human values of the God’s kingdom.
Ability to DISCERN the basic moral VALUES
that summons the person to obedience and the right course of ACTION to which he/she must commit to pursue. Willingness to CRITICIZE and GIVE UP one’s own VIEWS and/or one’s personal or group INTERESTS in view of the priority of the common good. Capacity to COLLABORATE with others (e.g., fellow Christians and people of other faiths and of good will) who may share similar VISION and/or sincere DESIRE for the promotion of the COMMON GOOD or protection of human dignity. The social teachings of the Church help develop in us a spirituality of social transformation.
Sa kahimtang sa atong nasod ug sa kalibutan
DILI NA PAIGO ang kinaugalingon nga paningkamot ug espirituhanon nga kinabuhi aron lamang mahilangit ang atong kalag.
Kinahanglan na gayod ang “Spirituality of
Social Transformation” (PCP II, 262-282; 435- 438) The spirituality of social transformation consists of ---
The ability of see and confront the
hand of human sinfulness as the root of our problems in the social, economic, political, cultural and ecological spheres. The ability to see human sinfulness in the actions committed by individual persons, and the sinfulness that is embedded in our collective behavior, in the structures and systems, institutions and laws that we have created and built.
These “structures of sin” pushes or
induces us to cause further harm and thus perpetuate the evil. The deep desire for the conversion of individual person’s way of life accompanied by the commitment to renew relationships and transform the dimensions of society that have caused or promoted sin and evil. A spirituality that finds nourishment in personal prayer life and participation in communal celebrations of the mysteries of our salvation, especially the Eucharist, and expresses itself in concrete actions of justice and works of charity. A spirituality that listens and obeys God’s word, discerns and follows the Spirit in Scriptures, in the Church, in history, in the voices of the voiceless and the powerless, and in the call to care for the integrity of creation as God’s gift. A spirituality that finds joy in proclaiming the Good News, in being an instrument of the unfolding of God’s reign in the world, in sharing Christ’s pattern of life, in the perseverance to follow Jesus-in- mission, and in the conviction of the enduring presence of God-with-us and of the ultimate victory of goodness over evil. The social teachings’ principles, criteria and norms
The social teachings of the Church offer us
a set of principles, criteria and norms to guide us in our analysis of the situation (see), in our moral judgment and evaluation (judge) and in our plans of action (act).
In the Philippine context, there are at least
eight (8) most important (PCP II, 291-329): 1. Integral Human Development To fully develop one’s God-given potentials as a human being is a right of each one, not a privilege, and not a right of the few. A person’s need for health and well-being, education and profession, food and housing are as important as one’s need for prayer and worship. Jesus said “fullness of life” (Jn 10:10) 2. The goods of the earth are for all God is the sole source for everything we need and the ultimate provider for each one. Every human being therefore has the right to use what is necessary for his/her sustenance and development. No one person, group or nation has an exclusive claim or right to possess these goods over others. The right to use these goods is prior to the right to own them (MM 43; PP 22; LE 14; SRS 45; CA 30). 3. Social Justice and Love Social justice demands that with the growth of the economy, there should occur a corresponding social development so that all citizens will benefit equitably from the increase of national wealth (MM 73-74; PP 34- 35). The economy of a nation should be measured not so much from the amount of goods produced as from its distribution according to the norms of justice. 4. The Priority of Labor Human Labor is a person while Capital is a thing. The good of human persons is the GOAL of all human activity while things are MEANS to achieve that goal. Through human labor persons organize and manage the human family and fulfill their vocation as God’s partners (co-creators) in His unfolding creation (LE 12-15). 5. Option for the Poor Any solution to poverty that does not make the poor as criteria and will not include them in the deliberation and execution of solutions is bound to fail. The “fulfillment of the basic needs of the poor” and their “active participation in economic life” is a high social priority. They have “the single most urgent economic claim on the conscience of the nation” (EJA 86, 90-91; PLPE, 45-46). Such criteria “must pervade all plans and legislation for development” (PCP II, 314). 6. Empowerment of People Persons are active, responsible and free subjects of social life. The human aspirations to equality and participation are expressions of human dignity and human freedom (LC 82; OA 22).
A greater sharing in responsibility and a wider
participation in working out decisions, making choices and putting them into practice are moral imperatives for the achievement of the common good (OA 46-47). 7. Peace and Active Non-Violence The armed violence to change the unjust status quo is no different from the violence of institutions and laws that preserve it. Both are not pathways that build up the reign of God. Peaceful but persuasive rallies, assemblies, marches, demonstrations, strikes and other non- violent actions in order to secure justice are morally justified strategies for change that brings peace (PCP II, 307-311) 8. Integrity of Creation God appointed us stewards of Creation and called us to be co-creators with God and caretakers for God. As “co-creators,” we are to work with creation in ways that respect all creatures and meet all people’s needs, not only now but for generations to come (Moral Duty). As “caretakers,” we are to care for creation in ways faithful to the will of the Owner and always accountable to Him (Religious Duty). Final Remarks “So that conscience may confront effectively the socio-economic and political problems of our country, the knowledge and interiorization of the social teachings of the Church are necessary” (PCP II, 289).
Next Modules: The social teachings of the church in
the economic, political, social, cultural, and ecological spheres of society. Documents and Sources PCP II Second Plenary Council of the Philippines, 1991 Catholic Social Thought: The Documentary Heritage, 1992 CSDC Compendium of the Social Doctrine of the Church, 2004
Fr. Aoysius Lopez Cartagenas
Seminario Mayor de San Carlos Mabolo Cebu City 21 February 2007