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Nature of the Social Teaching of the Church
THY3 – Christian Vision of the Church in Society
The Social Teaching of the Church is at the core of Christianity. It needs to be pointed out that Jesus
is an active agent in the renewal of the Society. His proclamation of the Kingdom of God means that certain
practices in the community would even have to be renewed in order to show to the people that indeed
God‘s reign is at hand, even if at the same time, it cannot be fully fulfilled in the present.
A. The Truth of Faith as an Alternative Paradigm
The First Christians were true followers of Christ in the sense that they have endeavored to persevere
in the ministry that Christ has started. This is especially shown in their commitment to equality, respect and
love for each other. Moreover, decisions in their communities are done ―in remembrance of the memory
of Christ. The Middle Ages Church, despite the infamous abuses of some members of the hierarchy and the
clergy, remains faithful to Christ‘s call to bring about the reign of love in our communities. It shall be noted
that important thinkers in the Middle Ages especially Thomas Aquinas continues to talk about justice and
charity for the poor. In addition to that, the challenge to aid the needy in the community has become more
pressing with the emergence of modern ideologies that were brought about mainly by the Industrial
Revolution. Capitalism and Socialism were two ideologies that were both supposedly aimed at improving
the conditions of every person‘s life. However, because of their neglect to talk about God in their
endeavours, they have instead also contributed to the increasing problems of poverty and injustice in the
community. Hence, the modern social encyclicals were Catholic contributions to the talk about human
flourishing pointing out especially the important points from these two ideologies either need maintained
or developed.
The Catholic Church has issued important documents in order to officially announce its stand on
pertinent social issues that confront our communities at particular moments in history. These are Catholic
contributions to the talk about human flourishing based on important principles such as the dignity of the
human person, subsidiarity, solidarity and the preferential option for the poor. Moreover, each of these
documents, while sensitive to the historical conditions of particular times, are grounded in the Tradition of
the Church that finds its beginning in the person and ministry of Jesus Christ.
a. The Human Person as the Image of God
The root of the Church‘s understanding of human dignity is the conviction that the human
person occupies a central role in the creation of God, and that the human person is the only creature
that is created in the image and likeness of God, and is the only creature that has the capacity for
God.1 Let us make man in our image, after our likeness. Let them have dominion over the fish of the
sea, the birds of the air... all the creatures that crawl on the ground.2
Human dignity is a core-concept in the social teaching of the Church. The Church believes that
the human dignity is a concept that is both inviolable and inalienable, that is, it can never be
compromised regardless of the circumstances and consequences of the action.3
1 Compendium of the CCC, 15.
2 Gen. 1:26; Catechism for Filipino Catholics, 339; cf. Catechism of the Catholic Church, 27-49. 78
3 Compendium of the Social Doctrine of the Church (Hereafter cited as CSDC), 37 & 153.
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The apex of the affirmation of human dignity is the coming of Christ. Christ embraces
humanity through the mystery of Incarnation, which affirms that humanity is central to God‘s plan.
Christ‘s incarnation restores us into ―who we truly areǁ. Christ tells us to have confidence in our
humanity because the real nature of our humanity is grace and not sin. His incarnation transforms
humanity, but such transformation is also a ̳restoration‘ to who we really are. ―...assuming that you
have heard of Christ and were taught in him, as truth is in Jesus, that you should put away the old self
of your former way of life, corrupted through deceitful desires, and be renewed in the spirit of your
minds, and put on the new self, created in God‘s way in righteousness and holiness of truth (Eph.
4:21-24).
The centrality of the dignity of the human person is even highlighted more with the Paschal
Mystery of Christ. He showed us that the cross is not a meaningless symbol, but is rather a testimony
of God‘s love. When Christ summarized the Decalogue into the single commandment of love, he
instructs us that our fidelity to the Father and our relationship with neighbor shall now take the path
of love, which may require of us to carry the cross.
b. Celebrating our Shared Humanity, Our Human Interconnectedness
Yahweh‘s covenant with Abraham and the people of Israel is Yahweh‘s own initiative and gift
which is even beyond what humanity deserves. The covenant is an expression of Yahweh‘s
willingness to reach out to His people. In fact, by the covenant, Yahweh makes himself bound to fulfil
his promises to His people. In turn, the covenant becomes the people‘s assurance that Yahweh will
never abandon them. Moreover, ―there comes from the Decalogue a commitment that concerns
not only fidelity to the one true God, but also the social relations among the people of the Covenant...
The gift of freedom and the Promised Land, and the gift of Covenant on Sinai and the Ten
Commandments are therefore intimately linked to the practices which must regulate, in justice and
solidarity, the development of Israelite society.
A society that wishes and intends to remain at the service of the human being at every level
is a society that has the common good – the good of all the people and of the whole society – as its
primary goal. The human person cannot find fulfilment in himself, that is, apart from the fact that he
exists with ‘others and for others’.4
In the diversity of cultures, the natural law unites peoples, enjoining common principles. Since
something of the glory of God shines on the face of every person, the dignity of every person before
God is the basis of the dignity of man before other men. Therefore, this is the ultimate foundation of
the radical equality and brotherhood among all people, regardless of their race, nation, sex, origin,
culture, or class.
c. Toward a Just and Humane Society according to God’s Plan
God destined the earth and all it contains for all men and peoples so that all created things
would be shared fairly by all mankind under the guidance of justice tempered by charity.5 The
principle of the Universal Destination of Goods is an invitation to develop an economic vision inspired
4 CSDC, 165.
5 Ibid., 171.
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by moral values that permit people not to lose sight of the origin or purpose of these goods, so as to
bring about fairness and solidarity.
Everyone has the right to enjoy the conditions of social life that are brought about by the
quest for the conditions of social life that are brought about by the quest for the common good. The
teaching of Pope Pius XI is still relevant: the distribution of created goods, which, as every discerning
person knows, is laboring today under the gravest evils due to the huge disparity between the few
exceedingly rich and the unnumbered propertyless, must be effectively called back to and brought
into conformity with the norms of the common good, that is, social justice. This then prompts the
Church to call for a more just distribution of the world‘s wealth.6
Man, then, must never forget that his capacity to transform and in a certain sense create the
world through his own work... is always based on God‘s prior and original gift of the things that are.7
B. The Paradigm of Love and Justice versus the Way of Violence
a. The Way of Love and Justice
Love is the most identifying value of the Church's social teaching. It is what makes us uniquely
Christians. It is, in fact, unachievable without grace, but the grace is freely supplied to the willing,
which is grace itself. This is a law whose perfect achievement requires a total receptivity to grace, a
heroic amount of self-abnegation, and an openness to the other. This love is "grace upon grace (cf.
John 1:16).
In the Church‘s perspective, love as a value is ―the highest and universal criterion of the
whole of social ethics.8 But in saying this, we need to define terms. The love we are speaking of here
is not the melodramatic love of every day talk, of ―relationships of physical closeness,ǁ which we
see hyped on movies and TV. Nor is the love the Church has in mind limited to feeble feeling, to
―merely subjective aspects of action on behalf of others.ǁ This is not love as the Church understands
it, love as caritas (the Latin word for it) or agape (the Greek word for it). Love as caritas or agape is
the font of the other values of social justice in their fullness. ―From the inner wellspring of love the
values of truth, freedom, and justice are born and grow. Love is what makes us able to see the other
as a friend, as another self, so that the needs and requirements of others seem as one's own.9
What love does to justice when they embrace is perhaps the most remarkable of all. Love
presupposes and transcends justice. This means that love builds upon justice just like grace builds
upon nature. For what happens when love meets justice, look at the cross of Christ, the cross of Christ
which is our law. Without justice, there is no love. Without justice, love does not survive. Justice is
the prerequisite of love. Justice is fulfilled by love. In his book Doctrine of Right, which is the first part
of his Metaphysics on Morals, Kant insisted that, in justice, the law of punishment was a categorical
imperative which admitted no exception. For if justice goes, there is no longer any value in human
beings living on the earth. Kant is entirely correct. A world without justice is, to be sure, too horrible
to behold.
6 Ibid., 167.
7 Ibid., 460.
8 Ibid., 204.
9 Ibid., 205.
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However, a world with justice but without love is equally as bad or worse. Human
relationships cannot be governed solely by the measure of justice.10 The prophet Malachi tells us that
God requires more than doing justice. He requires us to love mercy and to walk humbly with Him
(Malachi 3:3). Justice goes awry without love and mercy, and so justice must, ―so to speak, be
corrected‘ to a considerable extent by that love which, as St. Paul proclaims, is patient and kind‘ or,
in other words, possesses the characteristics of that merciful love which is so much of the essence of
the Gospel and Christianity.11 Summum ius, summa iniuria was a Roman maxim mentioned by Cicero.
It is a brilliant, ambiguous saying which can be translated, ―extreme justice is the greatest injustice,
or an "extreme justice is an extreme wrong.12 For John Paul II, this saying was an implicit pagan
recognition that justice requires a tempering spirit, one that is fulfilled somewhat in the human
quality of mercy, but most especially in the Christian virtue of love. The experience of the past and of
our own time demonstrates that justice alone is not enough, that it can even lead to the negation
and destruction of itself.13
Similarly, law alone, whether it is human law or divine law, supposed or real, will never succeed
in inculcating virtue in people. No legislation, no system of rules or negotiation will ever succeed in
persuading men and peoples to live in unity, brotherhood, and peace; no line of reasoning will ever
be able to surpass the appeal of love. Here is a truly radical challenge: to take love, which, as St.
Thomas mentions in his Summa Theologiae, is the form of the virtues, and to socialize it or
institutionalize it into social and political charity. This task is the modern challenge of our time. Social
charity makes us love the common good. It makes us effectively see the good of all people,
considered not only as individuals or private persons but also in the social dimension that unites
them.14 We need a new world order that is grounded not only on secular values but on Christian love,
on social and political charity, which is identical with solidarity, i.e., a direct demand of human and
Christian brotherhood.
Social and political charity is not exhausted in relationships between individuals, but extends
to the network formed by communal relationships, which is precisely the social and political
community; it intervenes in this context seeking the greatest good for the community in its entirety.
In so many aspects the neighbor to be loved is found 'in society,' such that to love him concretely,
assist him in his needs or in his indigence may mean something different than it means on the mere
level of relationships between individuals. To love him on the social level means, depending upon the
situation, to make use of social mediations to improve his life or to remove social factors that cause
his indigence. It is undoubtedly an act of love, the work of mercy, by which one responds here and
now to a real and impelling need of one's neighbor, but it is equally indispensable act of love to strive
to organize and structure society so that one's neighbor will not find himself in poverty, above all
when this becomes a situation within which an immense number of people and entire populations
must struggle, and when it takes on the proportion of a true worldwide social issue.15
10 Ibid., 206.
11 Dives et Misericordia, 14.
12 De Officiis, I.10.33.
13 CSDC, 206.
14 Ibid., 207.
15 Ibid., 208.
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b. Versus the Way of Violence
For some people, the use of violence is one possible way to solve the problem. But violence
also begets more and greater problems. The Church does not approve the use of violence and the
use of arms because it is aware that violence only leads to more violence, which often results only in
new forms of oppression.16
Violence is never a proper response. With the conviction of her faith in Christ and with the
awareness of her mission, the Church proclaims that violence is evil, that violence is unacceptable as
a solution to problems, that violence is unworthy of man. Violence is a lie, for it goes against the truth,
the truth of our humanity. Violence destroys what it claims to defend: the dignity, the life, the
freedom of human beings. The contemporary world too needs the witness of unarmed prophets,
who are often the objects of ridicule. Those who renounce violence and bloodshed and, in order to
safeguard human rights, make use of those means of defense available to the weakest, bear witness
to evangelical charity, provided they do so without harming the rights and obligations of other men
and societies. They bear legitimate witness to the gravity of the physical and moral risk of recourse
to violence, with all its destruction and death.17
Let us embrace the challenge of John Paul II in his message to young people, when he calls
them and all of us, to be "communicators of hope and peace." Let us hear and act with new urgency
on the words of Jesus: "Blessed are the peacemakers; they shall be called children of God.
C. Understanding “critical collaboration” with the State
a. From Separation
The Church recognizes its autonomy from the State. However, many understand this to mean
that the Church should not be involved in political issues, or with politicians and public policies. This
is not the meaning of the separation of Church and State. What really is the meaning of this
separation? There are three main ideas: the state has no official religion, the state should not
discriminate any religion; and the Church should not control or dominate any religious group, the
police or armed unit of the State. The principle of the separation of Church and State is a reaction to
some medieval arrangement of church-sponsored religions or a State persecution of some
undesirable religions. This modern principle intends to respect the autonomous roles of both Church
and State in society (cf. 1987 Philippine Constitution Art. II, Sec. 6).
In order to respect the autonomy of the Church, the State shall not establish one religion as
the religion of the State. It shall not favor one religion over the other. It shall foster the freedom of
all religious beliefs and should not interfere with their practices unless these actions become
detrimental to public order. For instance, unless a religious group starts violating the lives and basic
freedom of its members, the State should leave it free to practice according to their beliefs.
In order to respect the autonomy of the State, the Church prohibits its ministers and priests
to run for public office or, if they do, they should resign from their ministry as priests. This is also done
16 Evangelii Nuntiandi, 37.
17 CSDC, 496.
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in order to guard the Church‘s role as agent of unity as exemplified in a community of different
political persuasions.
This does not mean, however, that the Church and its ministers cannot take a stand on social,
economic and political issues affecting the welfare of the people. And, if taking sides on these issues
necessitates choosing one candidate over another, the Church can encourage its members to pursue
their own options to address the situation according to its moral values. In the end, it is the individual
Christian who decides based on his or her own conscience, not its leaders or ministers.
b. To Cooperation
The relationship between the Church and the State can be compared to a bicycle. Using a
bicycle, one can surely reach his or her destination if the two wheels are consistent in moving to the
same direction. The same is true with the relationship between the Church and State, i.e., both have
the same goal of reaching the common good and realizing the Kingdom of God.
The distinction between the Church and the State does not imply a complete separation, nor
does it mean that the Church should restrict her activity to the private and spiritual sphere. Certainly
the Church ―cannot and must not replace the State. Yet at the same time she cannot and must not
remain on the sidelines in the fight for justice.18 Therefore the Church has the right and the duty ―to
teach her social doctrine, to exercise her role freely among men, and also to pass moral judgment in
those matters which regard public order when the fundamental rights of the human person or the
salvation of souls require it.19
Thus, for example, the Church can and should declare that a law is unjust because it is contrary
to the natural law (laws on abortion or divorce), or that certain customs or situations are immoral
even though permitted by the civil power, or that Catholics should not lend their support to persons
or parties that set forth goals contrary to the law of God, and therefore to the dignity of the human
person and to the common good.20 Both the Church and those who govern society are seeking to
serve mankind (although under different titles), and they ―will carry out this service with greater
efficacy, for the good of all, the healthier and better is the cooperation between them.21
The Response of the Catholic Church
A. Rationalizing the Church’s Involvement
Due to current challenges and issues that exist in our contemporary society like massive poverty,
inequality, discrimination, racism, gap between the rich and the poor and environmental degradation, the
Church is called to be involved in responding and eradicating those social concerns in order to become
effective herald of the Gospel.
18 Benedict XVI, Deus Caritas Est, December 25, 2005, 28. Cf. Benedict XVI, Discourse in Verona, October 19, 2006.
19 Gaudium et Spes, 76.
20 Ibid., 40, 41.
21 CSDC, 425.
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B. Global Realities of the Church’s Involvement
Due to global concerns like war, hunger, poverty, global warming, climate change, apathy; and
challenges brought about by secularism, materialism, neo-liberalism and globalization, the Church is called
to be involved in responding to those issues.
C. Local Realities of the Church‟s Involvement
The Church is also called to be involved in promoting justice, solidarity and the common good through
active participation and cooperation in community development, promotion of human dignity, justice,
peace, and environmental education.
Duty of the Lay Faithful to the Society
A. As One Church
It is the proper duty of the lay faithful to proclaim the Gospel with an exemplary witness of life rooted
in Christ and lived in temporal realities: the family; professional commitment in the world of work, culture,
science, and research; the exercise of social, economic and political responsibilities. The lay faithful are called
to cultivate an authentic lay spirituality by which they are reborn as new men and women, both sanctified
and sanctifiers, immersed in the mystery of God and inserted in society. The lay faithful must strengthen
their spiritual and moral lives, becoming ever more competent in carrying out their social duties.
The lay faithful are called to cultivate an authentic lay spirituality by which they are reborn as new
man and women, both sanctified and sanctifiers, immersed in the mystery of God and inserted in society...
Prompted by such spirituality, the lay faithful are able to contribute to the sanctification of the world, as
from within like leaven, by fulfilling their own particular duties.22 The role of the laity is in a special way to
―seek the Kingdom of God by engaging in temporal affairs and ordering them according to the plan of God.
As such, lay men and women are in a unique position to bring their faith into all areas of society. In their own
way, they participate in the priestly, prophetic and kingly mission of the Church by virtue of their Baptism
and Confirmation.
B. Promoting the Culture of Dialogue
The sacred dignity of each person and the call to love one‘s neighbor as an essential element of one‘s
love of God combine to demand that all differences be explored and all conflicts be addressed through
respectful dialogue. This applies to religious differences as well as political, economic, social and cultural
ones. Only through patient, respectful dialogue do people grow beyond the limitations of their experience,
22 Ibid., 545.
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perceptions, opinions and values. Each person is a unique part of the tapestry of creation, of the mosaic of
the human family. Only through dialogue can new level of understanding and appreciation be achieved in
the human community. The conditions for dialogue are destroyed and human dignity violated when
demonizing rhetoric is used in times of conflict.23
The art of dialogue is effective among Filipinos because they are used to start small talk like: Saan ka
pupunta? (Where are you going?), Kumusta? (How are you?), OK ka lang ba? (Are you OK?) They are also
comfortable to engage with serious conversation or dialogue. This is the reason why they have a saying that:
“Walang hindi nadadaan sa mabubuting usapan.” Every problem (issue or conflict) can be settled through a
peaceful dialogue.
C. Translating Faith into our Thoughts, Words and Actions
a. From Curiosity to Advocacy
As Catholics, we need to witness our faith not only by word of mouth but by concrete actions. Thus,
we need to walk our talk. The first step in translating faith into action is by being aware of existing social
problems and concerns through series of exposures and immersions. Followed by personal expression of
commitment in initiating and organizing advocacy projects related to human promotion and development.
b. Salamanca Congress: Dominicans in the Promotion and Defense of Human Rights
This congress is an integral part of this ―Salamanca Processǁ in bringing leaders of Dominican
intellectual institutions together with brothers, sisters and lay Dominicans who are in the forefront of the
promotion and defense of human rights. Hopefully it will result in a deeper integration of the intellectual
and apostolic life of the Dominican Family through concrete projects of collaboration with the following
objectives: Recover the history of the involvement of Dominicans in the promotion and defense of human
rights; identify and evaluate the current engagement of Dominicans in the promotion and defense of human
rights at the academic level and at a practical level on the ground; develop networks and policies that will
enable the promotion and defense of human rights to be integral to Dominican preaching of intellectual and
apostolic life; and promote networks of collaboration at the zonal, regional and international levels through
concrete projects in defense of groups whose rights are violated.24
c. UST-OCD-Simbahayan (TOMAS) Experience
The University of Santo Tomas, through the Office of Community Development – Simbahayan has
conducted community organizing through their partner communities. UST has been successful in utilizing
23 DeBerri, Edward P. and Hug, James E. Catholic Social Teaching (Quezon City: Claretian Publications, 2005), 21.
24 http://www.op.org/en/content/jubilee-international-congress-dominicans-and-promotion-and-defence-humanrights/accessed10April2018.
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TOMAS experience in implementing its projects and programs. UST offers training in organizing,
management, program and project analysis to become systematic in the field of community engagement.25
25 http://www.ust.edu.ph/community-development.