Theo Finals

PRINCIPLES OF THE The principle is rooted in our understanding of a common

SOCIAL TEACHINGS OF THE CHURCH humanity. If we are all equal in dignity as human persons, then
the wide gap among us should be a scandal against our common
Human Dignity humanity.
The Catholic social tradition argues that the human person is at
the center of our talk about social, political and economic Subsidiarity
progress. Economy and politics are the means to promote the Echoing the teachings of Quadragesimo Anno , the
dignity of man rather than becoming the ruler for human Compendium (CSDC, §186) teaches that the superior order
existence. must adopt attitudes of HELP (support, promotion,
development) with respect to lower-order societies.
Putting the human person in the middle however does not
entitle the human person to exploit the world. As the encyclical This principle is rooted in our Christian anthropology which
Laudato Si has clearly pointed out, the human person‘s understands the human person as rational and free, and is
centrality in God‘s creation is not about his license to exploit basically capable of understanding and pursuing the means
the environment for his own use, but rather to use his authority towards his/her flourishing.
(together with his gifts of intellect and freedom) to serve the rest
of God‘s creation. This principle is the Church‘s alternative to the extreme
practices of imperialism, totalitarianism, and managerialism.
We are reminded that the human person is by nature good, and This is the basis for the Church‘s call for social inclusion and
is capable of doing good. The original vocation of the human participatory democracy.
person is to do good.
The principle is the Church‘s response to those who would wish
Hence, in his original vocation, man, being placed at the center to ignore our tendency to isolate the poor because of their
of God‘s creation, is ordered towards serving the whole of circumstances, and even to blame them for their situation as if
creation instead of abusing them. we are not part of the reasons for their misery.

Common Good The principle also reminds us of our responsibility to look after
Common Good is defined by Gaudium et Spes as the ―sum the decency of the life of other people, and the provision of their
total of social conditions which allow people either as groups basic needs, because their utter poverty and deprivation will
or as individuals to reach their fulfilment more fully and more become insurmountable obstacles for them to live full and
easily (GS 26 & CSDC 164). decent human lives.

The Church‘s teaching on the common good is rooted in our The principle also reminds us of the legitimacy of our private
Christian anthropology which views the human person as properties but only as a means. The goods of this world always
basically oriented towards his/her relationship with other maintain a social character, and they must be used not only for
beings, especially his fellow human beings. the good of the owner but also for humanity in general.

The Church‘s principle of the common good is its response to The Catholic social tradition also reminds us that social
both the extremes of any form of totalitarianism that was at the dimension of property goes beyond the financial and material
core of the socialist, communist and fascist governments on the resources, and it also includes other resources like technical
one hand, and of a kind of individualism that has become know-how, and other skills. There is always a moral call for
negligent of the importance of the cohesion of our communities those who are more capable to help in the empowerment of the
on the other. less capable and weaker ones.

The Catholic social teaching continues to argue that we build a There is a CALL to look into the way we SHARE our
community both RESOURCES and on how we allow everyone to participate in
1) because it is our nature to come together as a community the efforts for CAPACITY BUILDING
because we find fulfillment in the company of one another,
2) also because our social relationships are among our best Participation
resources that will help us address the undeniable The Compendium (CSDC 189) again asserts that individuals
vulnerabilities that characterize our finite human existence. must contribute to the economic, social, and political life of the
communities where s/he belongs.
Universal Destination of Goods
This principle calls to facilitate the conditions that will be This is the Church‘s reaction against the manipulative
necessary for integral human development so that everyone can tendencies of the market forces including the institutions that it
contribute to making a more humane world. nurtures like the media. This principle is rooted in our
understanding of our rationality and freedom, which allows us
to resist the labeling of the human person as mere cog in a
machine.

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The principle of participation is a direct consequence of the Christian understanding of justice goes beyond the
principle of subsidiarity and the practice of social inclusion. understanding of justice as retributive. Christian justice is
transformational and liberative. Justice has to lead to the
Solidarity CONVERSION of both the victim and the oppressor; but
The Compendium describes this principle as a firm and CONVERSION is best guaranteed by the act of love
persevering determination to commit oneself to the common
good, and not a ―mere feeling of vague compassion or shallow The ACT of CHRIST on the CROSS is the best illustration of
distress (CSDC 193). justice: it pays for our SINS but such an act of sacrifice and love
transforms us (restores us) to who we really are as persons.
This is the Church‘s response to the growing culture of apathy Following the social teachings of the Church, we can affirm the
and indifference. The principle is rooted in our understanding following:
of ourselves as basically in need of others, and who are 1. It is true that the world is NOT a perfect place. This is the
incapable of a self-sufficient existence. The principle comes CITY OF MAN, tainted by sin, and where people are prone
from the realization that we are all vulnerable and are in need to fall into the temptation of sinning.
of others. 2. The Church however reminds us that we are not fully
disgraced. THE HUMAN PERSON IS BY NATURE
This is a call to pursue the PATH towards authentic GOOD, and such goodness could never be totally corrupted.
brotherhood (what does it really mean to become a brother, a 3. There is then the invitation to continuously attempt to BUILD
sister, a neighbor in our time, and how much of our traditional A CIVILIZATION of love and make our world a better place
conceptions (like bayanihan ) have been challenged by our to live in.
contemporary culture of individualism

FUNDAMENTAL VALUES OF SOCIAL LIFE THE DEVELOPMENT OF THE

Truth SOCIAL TEACHING OF THE CHURCH
Caritas in Veritate (26) warns us against the danger of
eclecticism (relativism) and leveling (loss of identity). Instead, Biblical roots of the Catholic Social Teaching
we are called to give witness to the reality of our Christian • The BIBLE is a source of Catholic Social Teaching
vocation. • The BIBLE is the foundation of a Judeo-Christian vision of
life... [Bible] discloses the kind of God… [a God who is]
Part of our Christian vocation is to speak the truth even during interested in the world, in human history, and in the manner
those moments when being truthful is inconvenient and in which humans live in community. (Donahue, 2005)
difficult. We are called to proclaim the message of Christ within
a culture of openness and dialogue that remain faithful to the Justice in the Old Testament
demands of justice and truth. Sedakah – often translated as righteousness (sedeq = justice)
- Righteousness in the biblical sense, goes beyond personal
Freedom rectitude of following rules, laws and commands. It has social
The Compendium (199) teaches us that ‘freedom is the highest character. •“The biblical idea of justice can be described as
sign in man of his being made in the divine image and, fidelity to the demands of a relationship.”
consequently, is a sign of the sublime dignity of every human
person’. Mishpath – to judge
- Characterized not simply as the judgment of God and his
The social teaching of the Church believes that human freedom capability to punish and reward individuals but again it has a
requires that we should be allowed to exercise our autonomy. social dimension, i.e., God’s governance that places order in
At the same time, however, Christian freedom is aware of its the society.
limitations and responsibility.
The Old Testament concepts of justice as both mishpath and
It is aware that its expression is limited by the moral order, and sedakah, that are understood primarily within the context of
it therefore understands the importance of being formed within Yahweh’s governance and one’s relationship both with Yahweh
that moral order. The Christian tradition‘s talk about freedom and his fellow human beings in the community, allows us to
then could not ignore the fact that we also have to talk about the appreciate more the New Testament emphasis on the link
formation of the human person. between justice and charity.
Justice and Love Christ’s Active Role in Society
The Christian tradition opposes the tendency to oppose justice 1. Christ as a Teacher. Christ’s teaching gives emphasis on
from love. In the Christian perspective, there is no authentic ‘persons’ over the law, and on the virtues of justice and
justice without love. charity over the legal code. (Luke 10:25-37)

Christ preaches the Kingdom of God

- Calls people for metanoia (conversion of heart)

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- Conversion which is non-violent Evangelical poverty is a counter witness to the growing
- Hopeful preparation for its realization in the future. materialism of the world. It‘s a radical statement about man‘s
confidence in the providence of the community and God.
2. Christ as a Liberator. Christ heals and liberates people both
from physical and spiritual illness. Christ’s liberation is also The emerging Ideologies of the Modern Time
at the same time a restoration (personal and communal). DARK Ages (Medieval Period) VS Age of EnLIGHTenment
• Two things are easily identified with the age of
The early Christian community has endeavored to follow enlightenment: use of reason (as opposed to faith) and the
the examples of Christ. The Early Christian’s ability to autonomy (as opposed to obedience).
instruct one another on the Social Involvement • The Church during the Middle Ages according to
1. Duty to give (Act 2:4445; 20:35; Tim 6:17-19). It is not right enlightenment thinker's values faith and obedience which are
for one to live in luxury while others live in want. – Clement instruments of ignorance and oppression.
of Alexandria • Enlightenment period brought about changes in the society
2. Deposits of Piety - used in feeding the needy, in burying including the Industrial Revolution and the two ideologies of
them, in support of youths and maidens destitute of means Capitalism and Socialism.
and deprived of their parents, in the care of the aged, and the
relief of the shipwrecked. Industrial Revolution
3. Endeavor to establish unity and solidarity (Gal 3:28; Col - Roughly 1760 to 1850
3:11). - Started parochially in England
- Introduction of New technology
What the early Church has attempted to do is to find a way to - Rise of factories and salaried workers
incarnate the examples of Christ in their own social contexts - Mass production leads to surplus
and practices. - Surplus that results to profit
- Emergence of market
The Middle Ages and the Continuing Catholic Social - Gave birth to capitalism
Teaching Tradition
Even with the institutionalization of the Church within the The Birth of Capitalism and the Critique of Socialism
Roman Empire, she remained to be an active agent for social • Capitalists aimed towards profit.
justice. • Markets are constructed for the interest of those who have the
capital, who makes use of the same capital in order to
ST. THOMAS AQUINAS on: generate more income or more profit, and thereby further
1. Distribution of Wealth – It requires Justice which is a “habit enlarging the initial capitals.
whereby man renders to each one his due by a constant and • Private ownership however has implications:
perpetual will.” a) Private property means absolute ownership: No one could
impose on the owner the manner of using the owned
2. Just War War was commonly accepted as a legitimate property.
means to further the political influence of a particular city or b) Private property means exclusive use: we take note here of
state. the stark distinction between this modern understanding
and that of Aquinas‘ concept of private property which
St. Thomas Aquinas identified three requirements that need allows common use of property if there is a dire need
to be present before a party could justifiably wage a war (situation of great fear or worry).
against another:
✓ The legitimate authority: Thomas Aquinas‘ political John Locke argues that any person is justified to gather as much
philosophy assigns legitimate power to an authority for the property as he could as long as the acquisition is done through
management of the citizens‘ well-being. his/her legitimate labor. Hence, one‟s labor is seen as the
✓ Just Cause: There has to be just causes for engaging into a justification for one‘s acquisition of private properties. This has
war, like restoring a lost social order. later on emerged as a doctrine of “entitlement,” which is also a
✓ Right intention: the ruler who declares war must have the central doctrine in the capitalist ideology.
right intention, like upholding the state‘s order and
bringing out a certain good John Locke entertained a moral question on the issue of
acquisition. He asked, is there a limit to what we can own? His
Two important considerations then are included in a just war: answer was “spoilage” of one person‘s produce suggests excess
Jus ad bellum (considerations on “why” we are going into of one‘s acquisition. But, as long as there is no spoil, the extent
war and Jus in bello (considerations on “how” are we of one‘s acquisition remains justified. However, this moral
supposed to engage in war). limitation set by the Lockean provision by the use of money.
3. Evangelical poverty. The practice of evangelical poverty
refers to the voluntary giving up of personal possessions. This
is usually enclosed in the evangelical vows of those who enter
the consecrated life.
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Two Values Promoted by Capitalism:
1. Social Mobility – capability to rise from one social status to
a better one depending on the effort one exerts.
2. Self-Direction – one’s own future is one’s own
responsibility. It also highlights the principle of PRIVATE
PROPERTY.

However, there were those who were not convinced with the
capitalist ideology. An alternative ideology has flourished,
SOCIALISM, and it has several objections against the capitalist
ideology:
1. The capitalist principles of self-direction and social mobility
are myths and are only true for the rich and able members of
the community.
2. Capitalism ignores, tolerates and even perpetuates unjust
situations of resourcedistribution: unequal distribution of
goods, and the gap between rich and poor.
3. Capitalism endorses the pathology of isolated existence.

Socialism promotes two alternative principles:

1. Common Ownership to replace and abolish the concept of
private property.
2. Personal freedom must be replaced by government control
that seeks for the implementation of the common good.

Following these new developments of the 18th and 19th

centuries, the Church responded to the emerging social
questions that accompanied them. These were the concerns that
constitute the backdraft of the publication of the first social
encyclical, Rerum Novarum (RN).

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THE CATHOLIC SOCIAL ENCYCLICALS • RN argues that the divide between people may be
addressed if we move towards the improvement of the
What is an Encyclical? workplace.
A papal encyclical is a letter, usually treating some aspect of • Wages then become a central concern in the attempt of
Catholic doctrine sent by the Pope addressed either to the improving the social order.
Catholic bishops of a particular area or to the bishops of the • The encyclical argues ―that according to natural reason
world. The form of the address can vary widely, and often and Christian philosophy, working for gain is creditable,
designates a wider audience not shameful, to a man, since it enables him to earn an
honorable livelihood; but to misuse men as though they
The Compendium of the Social Doctrine of the Church (CSDC) were things in the pursuit of gain, or to value them solely
clarifies that, the term “Social Doctrine” goes back to Pope Pius for their physical powers -that is truly shameful and
XI and designates the doctrinal body concerning issues relevant inhuman (RN, 20).
to society which, from the Encyclical Letter Rerum Novarum
• Mutual consent of both parties then, because of the unequal
of Pope Leo XIII, developed in the Church through the
powers between the employer and the worker, could not
Magisterium of the Roman Pontiffs and the Bishops in
guarantee the strict requirements of justice.
communion with them (CSDC, 87).
• The encyclical is therefore clear that there is a requirement
of natural justice that goes beyond the mere consent of
The Church‘s social concern did not only begin with Rerum
contracting parties involved.
Novarum, the Church has never failed to show interest in the
society. Nonetheless, it adds, the Encyclical Letter Rerum • Correlative to the issue of wages, are the issues on the
Novarum marks the beginning of a new path. Grafting itself protection of workers. RN argues acceptable number of
onto a tradition hundreds of years old, it signals a new work hours for daily labor, should be so regulated as not to
beginning and a singular development of the Church's teaching be protracted over longer hours than strength admits (RN.
in the area of social matters (CSDC, 87). 42).
• It is only by the labor of working men that States grow rich.
RERUM NOVARUM (Of New Things) Justice, therefore, demands that the interests of the working
Leo XIII, 1891 classes should be carefully watched over by the
Context: administration.
• The central issue in Rerum Novarum is the “labor question”.
3. Solidarity and the workers’ unions
• RN examines the condition of salaried workers, which was
particularly distressing for industrial laborers who languished • Noting the disparity in the powers of the employer and the
in inhumane misery. employee, the government must have a preferential
attention to the condition of the poor and wage-earners,
• The labor question is dealt and explored in all its social and
which could even justify government interventions in the
political expressions in the light of the doctrinal principles
workplace through legislations (RN, 37)
founded on Revelation and on natural law and morality
(CSDC, 89). • RN supports the working men‘s unions.
• Workers’ unions are mechanisms not for its own sake but
1. Property Issues and the Inequalities among People to ensure that the conditions are set so as to allow workers
• Mass migration of people from the rural areas to urban to maximally perform and use their full potentials for.
centers.
QUADRAGESIMO ANNO (The Fortieth Year)
• RN has criticized the unequal distribution of wealth, and
Pius XI, 1931
the huge gap between the rich and the poor
Context:
• RN denounces the kind of equality envisioned by the
• The Reconstruction of the Social Order
socialists to do away with private property, and contend
that individual possessions should become the common • The publication was released soon after the Great Depression
property of all, to be administered by the State or by that happened in 1929 onwards.
municipal bodies (RN, 4). • The Great Depression is characterized by global hunger,
• The encyclical then affirms the tradition of the Church that massive unemployment, and extreme poverty.
defends the legitimacy of private ownership and argues that
private ownership is in accordance with the law of nature. 1. On Economic Dictators
Truly, that which is required for the preservation of life, • QA was also vocal about its criticism against the presence
and for life‘s well-being (RN, 9). of what it calls as Economic Dictators of the time: these
refer to monopolies and powerful states, like the U.S.,
2. Wage and Protection of Workers which dictated the global economy.
• RN criticizes the mentality that antagonizes one class • QA is also sensitive to the possibility of an emerging form
against another. of economic imperialism that becomes a result of an
• RN articulates the need for mutual agreement and internationalism of finance (QA 109).
cooperation, which will later be termed as “solidarity”. • Global agencies like IMF and World Bank have become
vehicles of powerful nations in their attempt to exercise
influence over the poorer States in the world.
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• QA argues that it is precisely the presence of these individual freedom amidst the increased intervention of the
economic dictators that make the capitalist system State (cf. MM, 59-67).
hypocritical. • The encyclical also encourages more cooperation among
the people, that is, people can create institutions in order to
2. On Totalitarian Governments make available those special services for the people‘s basic
• QA also spoke against the tendency to adopt “totalitarian” needs; and it agrees that state interventions and regulations
governments, which was also the direction that the socialist may be done in order to address this concern.
ideologies were heading. • The basic presupposition of the encyclical is the fact that
• Totalitarian governments mean those governments whose there are people who are simply rendered incapable to
common life is decided only by the government with very pursue even their basic needs because of their poverty.
minimal participation from the people. • MM believes that every person deserves to get the basic
needs regardless of his/her social condition, and so the
3. The Principle of Subsidiarity community must feel responsible in making sure that
• Just as it is gravely wrong to take from individuals what everyone is properly aided in the pursuit of their basic
they can accomplish by their own initiative and industry needs.
and give it to the community, so also it is an injustice and • Socialization is to be done where institutions have to be
at the same time a grave evil and disturbance of right order established in order to ensure that there are agencies that
to assign to a greater and higher association what lesser and would look into the distribution of basic services to all
subordinate organizations can do. For every social activity citizens.
ought of its very nature to furnish help to the members of • Development of the country areas: considerable thought
the body social, and never destroy and absorb them (QA, must be given, especially by public authorities, to the
79) suitable development of essential facilities in country areas
–such as roads; transportation; means of communication…
MATER ET MAGISTRA (Mother and Teacher) (MM 127).
John XXIII, 1961 • the encyclical is recommending that communities,
Context: especially through the agency of the government where
• Entitled as Christianity and Social Progress. everyone, especially the deprived poor, is provided with
• At the background of the encyclical are: their basic needs so they are able to at least live decent
• World Wars lives.
• Animosity between the East and West blocs dubbed as the
Cold War 3. Family Farms and Cooperatives
• The period of the 60‘s saw the major breakthroughs in the • MM point out its attention to the contribution of
modern technology. cooperatives and the kind of contribution that they can
• The rivalry between the US and USSR prompted the rivalry possibly give both for the empowerment of the workers and
in military technology known as the Arms Race and the in enhancing balance within the economy towards the
Space Race (the US first landed on the moon in 1969 ahead common good (cf. MM 85-90).
of the USSR), and later of that decade the internet will be • The encyclicals calls for the State‘s attention with regard
used (1969). to the education and support of these sectors in the
economy (cf. MM, 115).
1. A focus on the Agricultural Sector • The same support from the State for the well-being and
• MM calls for a balanced attention between industrial sustenance of cooperatives is particularly needed for the
progress and the development of the agricultural sector. growth of the agricultural sector, specifically the family
• MM talks about the common good (MM, 151), and the farms.
cooperation among nations, particularly the responsibility • The encyclical invites that the mechanism of the State
of wealthy nations (MM, 157). should also provide support for rural workers, especially
• As early as 1961, the Church has also tackled the issue of farmers, so they could take care of their own means of
population increase and economic development (MM 185) production and could productively participate in the affairs
of our political communities (cf. MM, 146).
2. The Principle of Socialization
• Continuing the tradition of revisiting the social questions 4. International Cooperation and the Responsibility of
that affect the society it reviews the social issues Wealthy Nations
confronted by the Church since Rerum Novarum. MM sees • As early as the 1960s, have already insisted on the
the irony of the social condition of the world of the early interdependence among nations (MM, §40).
1960s: despite the advancement of technologies, the • The need to address the gaps between the lifestyles and
encyclical observes, there remains an undeniable poverty social conditions of those people living in affluent nations
among peoples. from those who are living in less affluent ones.
• The principle is discussed within the context of increasing
intervention of the State to propel the social conditions of
the least among us vis-à-vis the danger of threatening
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PACEM IN TERRIS (Peace on Earth) POPULORUM PROGRESSIO
John XXIII, 1963 (On the Development of Peoples)
Context: Paul VI, 1967
• The encyclical was published at the height of the Cold War. Context:
• The Berlin Wall was erected on March of 1962 and the Cuban • The encyclical is known for its emphasis on the talk about
Missile crisis of October 1962 almost brought the United development, and it is even referred to by some circles as the
States of America and Russia to another major war. “Catholic Social Teaching‘s Magna Carta on Development.”

1. Peace Presupposes Moral Order 1. Attention to Poor Nations

• The immediate concern is to respond to the growing threat • One important call from the encyclical is the attention it
against the precarious state of peace achieved by the global gives to the plight of poor nations and it questions the rapid
order. progress among rich nations and the slow development
• The world has just experienced the major devastation of the among their poorer counterparts (PP 8).
previous world wars, and is now again threatened by • PP reiterates the teachings of the predecessors regarding
another war that could possibly erupt between two the immorality of these massive inequalities.
superpowers.
• The encyclical has primarily contended that talks about 2. Call for Authentic and Integral Human Development
“peace” should be anchored on our understanding of moral • PP reminds its readers that materialism and avarice have
order. Without respecting the demands of the moral order, held us captive, and it reminds us that we need to put our
it becomes difficult to establish peace in our communities. pursuit for development in proper perspective (cf. PP, 18).
The demand to obey the moral order even covers the • PP reminds us that authentic development could never be
authorities of the State (PT, 83). solely measured by economic and material progress (PP,
• The encyclical then insists that peace is only attained when 14).
we are able to maintain this threefold order among us: a)
order between individuals (PT, 8ff); b) order between 3. Call for Global Solidarity
individuals and government authorities (PT, 46ff); and c) • PP also furthers the call for global solidarity and argues that
order between States (PT, 80ff). rich nations have the responsibility to support the poorer
• Talking about the order in the relationship between the ones.
citizen and the State, the encyclical argues the legitimate • The encyclical calls for a common development among
authority of the State (PT, 46). But State authority is not mankind and reminds wealthier nations of their threefold
boundless. responsibility for
• It is instead defined by the requirements of the moral order o mutual solidarity,
(PT, 47). Such authority then must both respect the o social justice, and
consciences of individuals and the promotion of the o universal charity (PP, §44).
common good. • PP recalls that while some nations produce a food surplus,
• The encyclical particularly applauds the progress achieved other nations are in desperate need of food or are unsure of
by the United Nations Organization and supports its vision their export market (PP, 8).
of providing platforms not just for peaceful co-existence • Noting this situation, the encyclical invites the affluent
and dialogue between States, but also for their active communities to give their support to poor countries
mutual collaboration and solidarity (PT, 142-145). reminding them however to do away with the practice of
imperialism that either reduces the weaker state to the level
2. Rights Talk in the Catholic Social Tradition of parasitic dependence or allows the rich nations to
• The encyclical also provides the Catholic position on exercise even political influence and dominance over a
human rights. Following its support to the aims of the supposedly autonomous state (PP, 54)
United Nations, it also viewed the Universal Declaration of
Human Rights as an advance in our contemporary social 4. Development, the New Name for Peace
situation (PT 143). • PP points out a central theme in the Catholic social
teaching. It reiterates the teaching about the close
3. Disarmament and Mutual Trust relationship between progress and peace on the one hand,
• Reading this encyclical should bring our attention to its call and violence and extreme poverty on the other.
for disarmament. The encyclical argues that the arms race • With this, the encyclical reminds the global community
that was happening in the world of the late 50s until the 60s that for us to journey towards a lasting peace, we need to
is contrary to the call for social order (PT 112). realize that equal opportunity toward development must
• True and lasting peace among nations cannot consist in the become a possibility for all nations (cf. PP, §§76-77).
possession of an equal supply of armaments but only in
mutual trust (PT 113).

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LABOREM EXERCENS (On Human Work) governs the relationship between the worker and his
John Paul II, 1981 employer.
Context: • For LE, just wage is family wage.
• John Paul II‘s third encyclical, but the first of his several • LE categorically defines just remuneration for the work of
encyclicals, was published on September 14, 1981. an adult who is responsible for a family to be sufficient for
• The encyclical offers the ―most comprehensive treatment of establishing and properly maintaining a family and for
human work in the corpus of Catholic social teaching. providing security for its future‖(LE, 19).

1. Objective and Subjective Components of Work 5. Support for Workers‟Unions

• The encyclical reminds us that there are two dimensions of • LE lauds the legitimate role of the unions in ensuring the
work: the subjective and objective dimensions. rights and well-being of the workers.
• The subjective dimension refers to the aspect of work that • The encyclical however reminds us that the union‘s role is
allows the human person to realize himself/herself. The to protect the rights of the workers, particularly the
subjective aspect allows the human person to find his/her subjective component of their work.
sense of fulfilment in the work that he/she does. • LE speaks of the role of unions to include the instruction
• The encyclical reminds us that there are two dimensions of and education of workers, including their self-education
work: the subjective and objective dimensions. (LE, 20).
• The objective component of work refers to the kind of work
that the human person does, and it is often the dimension 6. Spirituality of Work
that is prioritized in the contemporary culture, especially • LE‘s profound contribution is to make its readers realize
because it is usually measured by its monetary returns. that the work that we do is not only our means for “self-
realization” but is even our way of participating in the
2. A Warning against Economism Paschal mystery of Christ.
• LE reminds us to be careful with the “error of economism” • In our work, we participate in the suffering and crucifixion
(LE, 13), that is, of equating the dignity and value of our of Christ, and this is the reason why work demands
work with the financial incentives that it gives in return. sacrifice from the part of the worker.
• Economism becomes the reason why we tend to lose • Work is a participation in the resurrection of Christ, which
appreciation of the contribution of workers and laborers in allows us to realize the salvific component of our labor.
our communities. We tend to disregard the contributions, • We need to realize that through the work that we perform,
for example, of our street sweepers, our construction we become instruments of God‘s message of love and
workers, our farmers and fishermen, traffic enforcers, salvation for other people.
domestic helpers, and other blue collar workers, because
their kind of work are said to belong in the low-income SOLICITUDO REI SOCIALIS (On Social Concern)
category of the workplace. John Paul II, 1987
• Economism forwards the wrong ideology which considers Context:
only the importance of high paying jobs almost to the • The explicit claim of JPII in writing the Sollicitudo Rei
disregard and disrespect of the ordinary workers that Socialis(On Social Concern) on December 30, 1987 is to
normally ensures our daily convenience and safety. commemorate Paul VI‘s PopulorumProgressioand to affirm
the continuing relevance of the social doctrine of the Church
3. The Role of Indirect Employers (SRS, 3).
• LE calls our attention to the reality of “indirect employers,”
which includes ―both persons and institutions of various 1. Superdevelopment and Underdevelopment
kinds, and also collective labor contracts and the principles • JPII recalls here the immorality of the extreme gap between
of conduct which are laid down by these persons and peoples.
institutions and which determine the whole socioeconomic • JPII reminds us of Paul VI‘s original message about
system or are its result‖(LE, §17). Development and that it is about the human person, and
• The encyclical reminds us that other than the responsibility real development is one that responds to the human
of the direct employers to ensure the rights and well-being person‘s aspiration for meaning and direction (SRS, 29).
of their hired workers, the whole community, particularly
the State, needs to assume accountability over the kinds of 2. Reiteration of the Option for the Poor
arrangements and policies that affect the lives of workers. • SRS reiterates the Christian teaching about the universal
Laws on taxation, on trade, on hiring, promotion and destination of the world‘s goods (SRS, 42).
termination of are all counted as part of the indirect • While we own things privately, that ownership is not only
employers that we all need to be mindful about. meant to further our well-being as a human individual, but
also to empower us so we become available to serve others.
4. Family Wage as Just Wage
• LE point out that there has to be an objective basis for a 3. On Terrorism and Demographic Problem
just wage other than what gets stipulated in the contract that • The encyclical noted the emergence of terrorism, used by
some groups as a means to create a better society. The
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encyclical unequivocally condemned the act as 2. The Phenomenon of Globalization
unjustifiable (SRS, 24). • Benedict XVI points out that human fraternity, especially
• SRS claims that ―just as it is incorrect to say that in our globalized culture, must remain to be highly
difficulties stem solely from demo graphic growth, neither sensitive to the demands of both subsidiarity and solidarity
is it proved that all demographic growth is incompatible (CV, §58).
with orderly development (SRS, 25).
3. Promoting the Logic of Gift and the Principle of
4. Structures of Sin that Impedes the Realization of the Gratuitousness
Common Good • Noting that the contemporary culture is dominated by the
• SRS also points out that when sinful and corrupt practices culture of gain and extreme individualism, where the logic
have become embedded in the way we conduct our of gain becomes the rule of the day, Benedict XVI has
activities in the community, they provide the impression invited us to appreciate what he calls as the logic of the gift
that there is an obstacle that is difficult to overcome (SRS, and principle of gratuitousness (CV, 36).
36), and this instead invite others to condone rather than • Only when we learn to realize that everything that we have
fight corruption. is a gift will we be willing to take good care of them, and
be willing to give them back in return as a gift. Such a
CENTESIMUS ANNUS (The Hundredth Year) culture of caring and giving, together with the culture of
John Paul II, 1991 receiving, becomes important aspects if we would want to
Context: build a culture of communion in our globalized and
• Showing his appreciation and support for the continuing consumerist world.
growth of the Catholic social teaching, John Paul II
celebrated the centenary of Leo XIII‘s Rerum Novarum by LAUDATO SI (“Mi Signore”, Praise be to you, my Lord)
publishing the Centesimus Annus on May 1, 1991. Francis I, 2014
Context:
1. The New Things of Today • This is the second encyclical of Pope Francis which is
• JPII argues that after the passage of a hundred years, the primarily intended to denounce the harms that contemporary
Catholic social teaching remains vibrant and relevant. society does to the environment.
There are in fact “new things” of today that calls for the
Church‘s continuing reflections on what is going on in our 1. A Warning Against our Neglect of our Environment
communities. • LS argues that humanity‘s propensity for short term, but
easy, gains become the reason for the neglect and abuses
2. Subsidiarity and Solidarity that it does to the environment.
• CA also insists that an economic program will hardly be • LS warns us about the danger of our attitude towards the
just if it does not pave the way for solidarity and solidarity. environment. We are reminded that we are caretakers of
• The ultimate aim of an economic system is to ensure the this world, and our abuse to the environment is ultimately
well-being of human individuals. Unless an authentic our neglect of humanity and of ourselves.
measure of social inclusion is realized, the economic • In this encyclical, Pope Francis reiterated a thought which
system will remain to be ineffective and immoral. he had initially cited in his Apostolic exhortation Evangelii
Gaudium where he spoke about the dangers of throwaway
CARITAS IN VERITATE (Charity in Truth) culture, and the need to adopt new lifestyles of care and
Benedict XVI, 2009 respect for other beings (LS, 16).
Context:
• Benedict XVI‘s first social encyclical is supposed to be
published in 2007 as a commemoration of Paul VI‘s Official Catholic Teachings other than the Encyclicals
Populorum Progressio.
• But due to the prevailing circumstances of that year, PAUL XII’S CHRISTMAS MESSAGES
particularly the economic recession that affected most of • Christmas Message of Pope Pius XII delivered in 1942.
economies in the world, the publication was delayed and was • In this message, Pius XII speaks of many elements of our
moved to June 29, 2009. social life particularly the issue on peace.
• He also identified here the five points for ordering the society
1. The Phenomenon of Globalization which includes: respect for the dignity of the human person,
• Benedict XVI points out that there is one important feature defense of social unity, dignity of labor, rehabilitation of the
of our present time‘s talk about integral human juridical order, and a Christian conception of the State.
development, that is, the phenomenon of globalization
(CV, 33). VATICAN II DOCUMENTS:
• CV points out that globalization bring with it both the DIGNITATIS HUMANAE & GAUDIUM ET SPES
disadvantages and corresponding challenges. • Dignitatis Humanaetalks about religious freedom, which
remains to be a central concern among religions nowadays,

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especially with regard to the relationship of between religions COMPENDIUM OF THE SOCIAL DOCTRINE OF THE
and States. CHURCH
• Gaudium et Spesis the Second Vatican Council‘s Pastoral • If we are to talk about Catholic sources of its social doctrines,
Constitution of the Church in the Modern World, which we should not fail to mention this important compendium of
covers a wide range of topics including the talk of natural the Catholic social tradition that is dated until its publication
law, which becomes the basis for the talk about Catholic in 2004.
humanism, a concept that was hoped to provide a link • The document is released by the Pontifical Council for Justice
between Catholic social and political philosophy to those that and Peace to articulate the Social Doctrine of the Catholic
are coming from traditions other than Catholicism. Church.
• The Constitution also speaks of several themes that are
recurrent in the encyclicals including discussions on the
common good, solidarity, and human rights.
• Promulgated during the height of the cold war, the
Constitution speaks lengthily about peace and the avoidance
of war.

POPE PAUL VI’S APOSTOLIC LETTER

OCTOGESIMA ADVENIENS
• This Apostolic letter also provides us the Paul VI‘s views on
other social issues particularly on the issue of human equality
and the need for inclusion in decision making.
• The letter also addresses the role of women in political and
social life.

POST-SYNOD DOCUMENT:
JUSTITIA IN MUNDO Mundo
• This is a document that was published after the ordinary
Synod of bishops held in 1971.
• The document was authorized for publication on November
30, but was released only on December 9 in Italian.
• As the title suggests, the document primarily talks about
justice in the world, particularly on how the Church could
serve as witness to justice, how could the Church educate
people about justice, and how could the Church be an agent
of justice in the world.

APOSTOLIC EXHORTATIONS:
FAMILIARIS CONSORTIO OF POPE JOHN PAUL II
• JPII‘s Familiaris Consortio is among the landmark Church
documents on Marriage and Family life, and is included in
the corpus of the social teachings of the Church because of
its discussions on gender, on the role of women, on the social,
cultural and economic factors that affect the family, and on
the role and contribution of the family in the wider society.

APOSTOLIC EXHORTATIONS
EVANGELII GAUDIUM OF POPE FRANCIS
• Francis’ Evangelii Gaudium is primarily intended to talk
about the proclamation of the Gospel but it has devoted an
important chapter (Chapter 2.1) on social issues which talks
about the contemporary crisis on communal commitment.
• It is here where Pope Francis spoke lengthily about his
critique to the economic system that treats money as its lord,
and which promotes a throwaway culture marked by
indifference and exclusions.

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