THY 3 CHRISTIAN JUSTICE The Concept of Justice Justice – is a virtue/habit that inclines one with a constant and perpetual will to give to the other person his due, his right. - The correct praxis of justice requires a correct doctrine of justice, otherwise it is activism. Thus, must be based on the right and authentic sources, such as revelation and its dynamic theological development. Justice from the Scripture a. Old Testament: Justice is the attitude or virtue that makes one conform to the moral norm which is found in the covenant. - For the Israelites, it is divine justice - Faithfulness to God is human justice actuated in social relationships - Fidelity to God = Justice - God’s justice demands: • Concern for the poor • Protection of widows and orphans (i.e., the defenseless) • Protection of the strangers (i.e., immigrants and refugees) • Respect for wage earners • Attending to the condition of servants and slaves • Prohibition of lending at higher interest • Avoiding giving bribes to judges and officials “The just individual then is the one loves God with all his heart, with all his soul, and with all his strength; and his neighbor as himself.” b. New Testament: [Justice] The emphasis is on inner rectitude in relation to God. Jesus’ teaching on justice is not the limited understanding of “giving to each person what is his but giving to him what is yours.” - Jesus’ justice is compassionate justice. Division of Justice ➢ First: The relations among individual persons or groups within society; ➢ Second: The relations between society and its members; ➢ Third: The relations of the members of society with society itself. St. Thomas’ Division of Justice ➢ Commutative Justice – applies to the relationship between individuals - It commands that the exchange of goods and services take place according to strict equality. - Operates in commercial exchange like buying and selling and just regulations of prices - Violations of this are the following: • Selling goods higher than its actual worth • Low wages • Hoarding ➢ Distributive Justice – refers to the obligation of the community to the individuals. - It demands that those in authority see to it that there is equitable distribution of the benefits and burdens of community life. - Rerum Novarum – states that the first and foremost duties of rulers is to protect equitably each and every citizen and keep distributive inviolable. ➢ Contributive Justice – concerned with the general good of the community and obliges the members of a community to comply with the demands of the common good. Also known as legal justice. - Examples: • Paying of taxes • Compliance with social legislations • Military service ➢ Social Justice – requires authorities to look into the real situation of different groups of people in the society and give them their due as members of a human community. - The justice that regulates social relationships according to the criterion of observance to the law. Social Justice – is a requirement related to the social question which today is worldwide in scope, concerns the social, political, and economic aspects and above all, the structural dimensions of problems and their respective solutions (St. John Paul II, Laborem Excercens). - Social justice serves as the vigor of the other kinds of justice: THY 3 • • Involve in social programs for justice and promotion of peace in all levels Should never resort to violent means and abuse of the individual person’s rights in the pursuit of the common good. *Therefore, silence is a sin of omission. *Silence and indifference – unchristian Relationship of Justice and Charity/Love • • • • • • Christian love of neighbor and justice are inseparable. Justice grants to each what is due him by right. Christian charity perfects the work of justice. Love implies an absolute demand of justice (i.e., recognition of the dignity and rights of one’s neighbor). There should be no gap between love of neighbor and desire for justice. While the demand of justice is implied in love, justice attains its fullness only in love. For in justice, the other person can remain “another,” an alien; but in love, the other is a friend, a brother, and a sister in Christ. “By itself, justice is not enough. Indeed, it can even betray itself unless it is open to that deeper power which is love.” Christian Responsibility towards Justice • • • Aware of one’s moral duty to society Holds a primary responsibility in building a just society Has the grave duty in reducing or eliminating grave injustices that plague the country “It is not the repression of the bad people that hurts; it is the silence of the good.” – Martin Luther King, Jr. Christian responsibility demands three things: ➢ Awareness of the root causes on injustices - The three most common causes of injustices: • The superabundance of a few nations and groups of people (e.g., poverty as a result of underdevelopment of poor countries and the “super-development” of the rich and powerful nations. Described by St. Paul II as, “the external neo-colonizers,” or the new “economic dictators.”) • The indifference and passivity of the poor nations and peoples – the poor themselves are partly to be blamed for their unjust situations. • The sinful attitudes and deeds that create oppressive structures (e.g., pride and selfishness). ➢ Condemnation of injustice however must not be done for the sake of denunciation - One must discern the issues involved, be aware of the situation and seek the truth. - Authentic condemnation of injustice demands announcing of justice/witnessing to justice. ➢ Conversion (e.g., personal and social change in mentality and heart) - Change of mentality is demanded from those who live, maintain, and survive or take advantage of situations and their participation in creating sinful structure. - Change of heart demands a radical and total change of the person. A change in one’s fundamental options, attitudes, and concrete actions so that the heart becomes the positive change and personal renewal is imperative. THE DEVELOPMENT OF THE SOCIAL TEACHING OF THE CHURCH AND ITS KEY PRINCIPLES THY 3 Principles of the Social Teachings of the Church 1. Human Dignity – the human person is at the center of our talk about social, political, and economic progress. - In his original vocation, man, placed at the center of God’s creation, is ordered towards serving the whole of creation instead of abusing them. 2. Common Good – it is the “sum total of social conditions which allow people either as group or as individuals to reach their fulfillment more fully and more easily.” - It is the Church’s response to both the extremes of any form of totalitarianism and of a kind of individualism. “A nation is formed by the willingness of each of us to share in the responsibility for upholding the common good.” – Barbara Jordan 3. Universal Destination of Goods – this principle: - Calls to facilitate the conditions necessary for integral human development - Reminds us of our responsibility to look after the decency of life of other people and the provision of their basic needs - Reminds us of the legitimacy of our private properties but only vs a means. 4. Subsidiary – the superior order must adopt attitudes of HELP (support, promotion, development) with respect to lower-order societies. - This is the Church’s alternative to imperialism, totalitarianism, and managerialism. 5. Participation – it is a direct consequence of the principle of subsidiary and the practice of social inclusion. 6. Solidarity – firm and preserving determination to commit oneself to the common good, not a mere feeling of vague compassion of shallow distress. - Church’s response to growing culture of apathy and indifference. 2. Freedom – is the highest sign in man of his being made in the divine image and consequently, is a sign of the sublime dignity of every human person. - Christian freedom is aware of its limitations and responsibility. - Its expression is limited by the moral order. 3. Justice and Love – Christian justice is transformational and liberative. - Justice has to lead the conversion of both the vicitm and the oppressor; but conversion is best guaranteed by the act of love. - Following the social teachings of the Church, we can affirm the following: • It is true that thr world is not a perfect place. • The human person is by nature good, and such goodness could never be totally corrupted. • There is the invitation to continuously attempt to build a civilization of love and make our world a better place to live in. POVERTY: CHRISTIANITY IS THE CRITIQUE OF OUR POVERTY What God Wills for Man o God’s Will for Man: Fidelity to the One God - - Fundamental Values of Social Life 1. Truth – we are called to proclaim the message of Christ within a culture of openness and dialogue th at remains faithful to the demands of justice and truth. - Part of our Christian vocation is to speak the truth even during those moments when being truthful is incovenient and difficult. “The Lord, your God, will bless you abundantly in the land He will give you to occupy as your heritage. There should be no one of you in need.” – Deuteronomy 15:4 You must keep my statutes and commandments which I enjoin on you today that and your children after you may prosper, and that you may have long life.” – Deuteronomy 4:40 If you but heed the voice of the Lord,, your God, and crefully observe all these commandments which I enjoin on you today, you will lend to many nations, and borrow from none; you will rule over many nations, and none will rule over you, since the Lord, your God, will bless you as He promised.” – Deuteronomy 15:5 God’s Will for Man : Fidelity to Fellow People of the Covenant - The Right o the Poor: “If there is among you a poor man, one of your brothers, youshall not harden your heart or shut your hand against your THY 3 - poor brother, but you shall open your hand to him, and lend him sufficient for his need.” – Deuteronomy 15: 7-8 “The needy will never be lacking in the land, that is why I command you to open your hand t your poor and needy brothers in your country.” – Deuteronomy 15: 11 - Can also be the underdeveloped capabilities of the wealthy. *People live miserably because others live extravagantly but “the glory of God is man is fully alive.” – St. Irinaeus *Negvtive poverty functioning is underdeveloped, unhealthy God’s Will for Man: Fidelity to Fellowman - Right of the Stranger: “When a strvnger sojourns with you in your land, you shall not do him wrong. The stranger who sojourns with you shall be to you as the native among you, and you shall love him as yourself; for you were strangersin the land of Egypt: I am the Lord, your God.” – Lev. 19: 33-34 Jubillee – the salvific Exodus event and Covenantal fidelity – foundation of social, political and economic life - • • Yahweh declared in Deuteronomy: “There will be no poor among you if you obey me.” Jesus Christ warned: “The poor you will always have with you; but you will not always have me.” (Mt. 26: 11) Negative Poverty: Income Deprivation – when labor has become a commodity. … indiscriminate contractualization of labor causes: no relationship between employer and laborer, no security of tenure, abuse of full benefits, no opportunity for growth. *The requirements of social justice are more than the requirements of legal justice. Capability Deprivation – when a person is deprived of essential human capabilities to attain minimum wellbeing due to oppressive and dehumanizing conditions. - Business of Exaggerated Capitalism Dictates Greed for Profit: • • Poverty: - Consumersism – “Bring is having.” You are because you have quantitatively and qualitatively blurred distinction between needs and wants. How to deal with poverty and social injustice Reftect: - Cause: consumeristic mentality nourished by media that vitalizes greed Social, moral, intellectual, spiritual, physical, cultural, etc. Can be due to poverty as income deprivation Acquire and consume more and more quantitatively and qualitatively, especially in information technology and social communications media. Latest cell phone with the most advanced multiple features, fastest and smallest, foldable computers, amazing audio-visual effects, etc. Reflect: In truth, divine justice does not seem to be vs demanding as human justice. Challenge to the Christian: Evangelical Poverty (individuakky and communally) – live simply that others may simply live. Evangelical Poverty • • • Living in full dependence on God Having full confidence in God Sharing our resources to others *Blessed are the poor in spirit for theirs is the Kingdom of Heaven. Evangelical Poverty – eschatological sign of the qualified for heaven. We have a lor to learn from the poor: Hope Simplicity Humor Kindness Joy Cheerfulness Sharing Helfpulness THY 3 *Full confidence in God Remember: • • Our poverty is not related to our Christianity The Church is separate from he economy Pope Benedict XVI on 8/5/2006: - - “The real problem of our historical moment lies in the imbalance between the incredibly fast growth of our technical power and that of our moral capacity, which has not grown in proportion.” The faith provides the basis for a discussion about the fundamental purposes of human life, which in turn can guide public policies and private decisions. Prayer for the Poor Rev. Fr. Guillermo Tejom, O.P. We pray, Lord, for the poor who have no job, no bread, no house. We pray, Lord, for the poor who have a job, bread, and a house, but no friends. We pray, Lord, for the poor who work in plushy offcies, but do nnot live in a home. We pray, Lord, for the poor who possess everything, but do not enjoy peace. We pray, Lord, for the poor who buy and sell, but have not yet found the ‘precioous pearl.’ We pray, Lord, for the poor who traveled around the world, but never visit Your tabernacle. We pray, Lordk, for the poor vested with human authority, but who do not obet Your will. We pray, Lord, for the poor who pry nature’s secrets, but fail to find You there. We pray, Lord, for the poor who abound in worldly honors, but not in humility. We pray, Lord, for the poor who speak of justice all the time, but ignore compassion and mercy. We pray, Lord, for the poor who have children, but do not know how how to educate them. We pray, Lord, for the poor who have good parents, but refuse to learn from them. We pray, Lord, for the poor who collect human loves, but have not found Your true love. We pray, Lord, for the poor who preach Your word, but do not pracrice it. We pray, Lord, for the poor who seek after many things, but fail to understand that only one thing is necessary. We pray, Lord, for the poor who are wealthy, but do not live in Your grace. We pray, Lord, for the poor who have many books, but never revd your Gospel. We pray, Lord, for the poor who are regarded as leaders, but who do not allow themselves to be guided by the Spirit. We pray, Lord, for the poor who look holy, but are ‘white sepulchres.’ We pray, Lord, for the poor whoare revered as teachers, but are not Your disciple. We pray, Lord, for the poor who believe in violence, but reject your cross. We pray, Lord, for the poor ‘learned’ poor, who lack true wisdom. We pray, Lord, for the ‘powerful’ poor, who are not aware of their limitations. We pray, Lord, for the poor, that is, for all of us. May Your prophecy: “The Good News is proclaimed to the Poor” (Mt.11: 5), be filled in each and everyone of us. Amen. THE PHILIPPINE POLITICAL SPHERE CHURCH AND THE A. The Issue on ‘Political Interference’ of the Church i. Political Interference – the Church being true to her mission ii. Pastoral prudence and the law of the Church = forbidding clerics to assume public offices which entails a participation in the exercise of civil power iii. Relationship of Church and state not as a separation but as mutual autonomy and cooperation iv. ‘Critical collaboration or solidarity’ with the state B. Church Realization and Guiding in Philippine Political Involvement “The Church, in carrying out Christ’s redemptive work is convinced that to penetrate and perfect the temporal sphere, including the realm of politics, with the spirit of the Gospel,” is essential to her mission. This includes, “passing moral judgements even in matters related to politics, whenever the fundamental rights of man or the salvation of souls requires it.” – Apostolican Actuositatem 15 & Catechism of the Catholic Church 2246 i. Principle of Human Dignity – “It is noted that the sufferings and demoralization of Filipinos is due to the lack of respect accorded to the human THY 3 person as the center of all social activities. Individual and group selfinterests have rendered the moral principles of justice, truth, charity, concern for the poor and the weak ineffective.” ii. Integral Evangelization – the Filipino faithful needs to reflect on the dichotomy of faith and individual and social life. iii. Politics has a Moral and Religious Dimension – politics is a divine trust for service and that all authority and power come from God. iv. Salvation of the Human Person is Not only from Personal but also from Social Sin – “Personal sins like pride, selfishness, greed, and hatred come to infect habitual patterns of human interaction and produces institutionalized sinful social structures.” v. Option for the Poor – “Politics in the Philippines has played a big role in keeping the majority of the population in poverty. Unless the Church pursues this urgent task of evangelizing politics, it will continue to militate against the poor.” C. The Church Assessment on Philippines Politics “The present Filipino political environment, characterized by its continuous and relentless corruption of values, is still perceived as the biggest bane in the Philippine society as a nation and the most serious obstacle in achieving full development.” – Catechism for Filipino Catholics 732 i. The Philippine Political Scene o Political Peddling – the practice of using political influence in government or connections with persons in authority to obtain favors or preferential treatment for another to obtain something in return. o “The Philippine political order is accused too often of moral bankruptcy which manifests itself in the acts of deceit and dishonesty, corruption, manipulation and a deadening preoccupation with narrow political interests, observed in practically all branches and at all levels of government.” ii. The Philippine Political Culture Political Culture – refers to the usual ways of thinking and the corresponding behavior, the value system and the resulting way of life. a. Patronage Politics – a system based on a feudal master and servant relationship where the relationship between public official and ordinary citizen is that of a patron and client. b. Political Dynasty – succession of political power by individuals belonging to the same heritage or multiple members of the same family occupying different positions in the governing sector of a province or city. c. Politics of Personalities – a system where the popularity counts more than knowledge and competence of political candidates. d. Pay-Off Politics – a system where a political stand depends on what the supporters or funders can get in return for supporting a candidate. iii. Philippine Electoral Process a. Before Elections – diverse electoral maneuvers ➢ Trivialization of campaign period ➢ Lies and deception b. During Elections – threatening cultural elements of Philippines elections ➢ Corruption of various forms c. After Elections – politics debased and prostituted to the low level D. Signs of Hope in Philippine Politics Sound Individual Filipino Virtues - Moral outrage in the face of violence, injustice, and untruth Formation of circles of discernment “These people, united by a vision of heroic citizenship, are reasons for hope amidst the creeping cynicism and apathy to the political system of the country.” – CFC 1139 i. Urgent Calls of the Church in Philippine Political Life “As the shepherd and teacher of the flock, the Church, vows to continue building the three Cs among the faithful: Character, Capability, and Community.” – CBCP, Building a “Civilization of Love”: a Pastoral Exhortation for the Year of Social Concerns, May 11, 2006 THY 3 o o o a. b. c. d. e. Character – to deepen the Filipino sense of honesty and integrity, service and responsibility, stewardship and solidarity. Capability – individuals and groups should continuously grow in their capacity to govern themselves, the capacity to develop to their abilities, and the capacity to make leadership accountable. Community – the need of promoting a spirituality of citizenship, which is a concrete way of living out the social virtue of solidarity. Active Political Involvement of the Laity – “The Church calls upon those who are competent, persons of integrity, and committed to change to get involved directly in principled partisan politics, and even become candidates for political election and be a leaven of social transformation for the country.” – CBCP, Pastoral Statement on Lay Participation in Politics and Peace, July 12, 2009 Education on Politics as Public Service – “There is a need for a change of attitudes, the need for belief and real acceptance that public service is a sacred trust. Dishonesty and corruption must be eradicated and avoided from every level of social life.” – CBCP, Man, Our Way: The Human Person in Philippine Society: Pastoral Letter on Social Transformation, 1985 On the Exercise of the Right of Suffrage – “This sacred right must be exercised according to the dictates of informed, enlightened and politically mature social conscience for it is the starting point for infusing Christian morality and spirituality into the electoral process.” – CBCP, Statement on the Coming National and Local Elections Transforming Election through a Solidarity of Conscience, May 4, 2010 On the Choice of Political Candidates – the common qualifications of a candidate issued by the Church in its exhortations and statements ever since the Marcos era up to the present are, by and large, similar in content. They are summed up into five categories: Competence (may Pro-God (makakakayahan) Diyos) Pro-Poor (makatao) Pro-Country (Makabayan) Pro-Environment (makakalikasan) Other Specific Ways of Active Political Participation “Citizens can pursue principled political participation in many specific ways apart from responsible voting. Any competent and conscientious lay person with a talent or potential for elective office should seriously consider preparing in a systemic way to become candidates, or at least to campaign actively for the excellent or superior candidates. Some can join and be active in civil society groups or citizens organizations that pursue social-political awareness, social justice, good governance and equality.” – A Pastoral on Lay Participation in Politics and Peace, July 12, 2009; Pastoral Statement on the 2007 National Elections, July 8, 2007; Building a “Civilization of Love,” May 11, 2006 “You will find that our enemies are of our own kin. It is they who betray us. So, learn this most important lesson – in the end, our worst enemy is ourselves.” – Fr. Sionil José, Ben Singkol THE CHURCH ON THE PHILIPPINE ECONOMIC SPHERE CBCP: 1998 Exhortation on Philippine Economy: A Revisit ‘trickle down economics’ : ‘a faceless development’ a. Jobless Growth – without new opportunities for employment b. Ruthless Growth – benefiting mainly the wealthy c. Voiceless Growth – without extension of democracy or empowerment d. Rootless Growth – causes cultural identities to wither e. Futureless Growth – destroys the environment “The intimate relationship of economics with the moral and spiritual life urges all the faithful to renew economic life with the values of the Gospel so that even economy and progress can be transformed into places of salvation and sanctification.” – Compendium on the Social Doctrine of the Church, 326 Kinds of Dehumanizing ‘Poverty of Economic Exclusion’ in the Philippines (CBCP) 1. Exclusion from gainful livelihood: unemployment and underemployment, contractual labor 2. Exclusion from sufficient shelter: informal settlers and homeless THY 3 3. Exclusion from rural development: rural poverty 4. Exclusion from adequate health care: privatization of public hospitals and rising population of the elderly 5. Exclusion from quality education: out-of-school youths and overcrowded schools “In a world where there is so much wealth, so many resources to feed everyone, it is unfathomable that there are so many hungry children, so many without an education, so many are poor. It is, indeed, a scandal.” – Pope Francis, World Youth Day, Rio, 2013 CST Principles for a Philippine ‘Caring Economy’ and a ‘Development with a Human Face’ 1. Centrality of the Human Person and Solidarity – Filipino as a society’s right to participate or at least to be consulted in decisions that affect their lives. - Calls for the authorities to evaluate the possible negative impacts of projects in the name of progress, industrialization and development. 2. Preferential Option for the Poor – poverty, misery, and social injustice are still widespread and the standing normal phenomena in the country. 3. Universal Purposes of Created Goods – the richest ten percent of the Philippine population is earning ten times more than the poorest ten percent, with the income of the richest families soaring way beyond the income of the poorest. - The bottom line is basically the refusal of the more privileged of the “universal destination of goods” that ultimately brings about this social disorder, unrest, dissent, even violence in society. 4. Recognition of the Meaning and Dignity of Work a. Objective Sense: includes the acts done, the resources utilized, the instruments used, and technology adopted in order to produce something for temporal advantages. b. Subjective Sense: refers to the human person engaged in or attending to a job. It is the activity of a worker as individual capable of undertaking a variety of actions necessary for his/her self-realization in accordance with his role or mandate. “Work is for the worker and not the worker for work.” – Pope John Paul II, Laborem Exercens (On Human Work), #6 Threefold Significance of Work a. Personal: for the good of the worker; Work is ‘fundamental right’ of man. It is necessary for man’s self-expression and transformation by ‘becoming more of a human being.’ b. Familial – a worker becomes accountable not only to himself but to others as well, especially to his wife and children who are precisely dependent on him for their wellbeing. c. Societal: for the welfare of society and building communion; Work is a builder of social relation because it takes place within social relations and leads to social relations. 5. Spirituality of Work a. Participation of Christ’s Redemptive Act – work should make one closer to God: a participation in the creative power of God through changing, developing, ennobling and beatifying things on earth. b. Vocation – an expression of man’s true nature as being made in the image and likeness of God through working creatively and responsibly using one’s talents and abilities to the fullest. - Not a necessary evil nor a curse c. Personal and Social Sins in Work – becomes a source of social sin when accompanied by anxiety concerning competition for social status, fame and power. - When it leads to alienation of the worker-person from their identity: used when profitable and discarded when no longer needed or made to work with no consideration for his intellectual and moral perfection. - When it becomes a compulsion because of the social tendency to judge persons in terms of work they do, wage and economic success. THY 3 6. Priority of Labor over Capital o Labor – refers to personal element of the worker or strength of the human resources: knowledge, creativity, and capacity. o Capital – refers to all material resources, such as money and tools or instruments for production or manufacturing. - Labor has intrinsic priority over capital - Both parties should work in solidarity toward creating a real “community of persons” rather than be enemies in the achievement of their respective welfare and of the common good. 7. Rights of Workers a. Right to Decent Work • Freely chosen and effectively associating workers with the development of their community • Enables the worker to be respected and free from any form of discrimination • Makes it possible for families to meet their needs and provide schooling for their children, without the latter being forced into labor • Permits the workers to organize themselves freely, and to make their voices heard • Leaves enough room for rediscovering one’s roots at a personal, familial and spiritual level • Guarantees those who have retired a decent standard of living. - Pope Benedict XVI, Caritas in Veritate (“In Charity and Truth”), 2009, #63 b. Right to Just Wage - determinants of just wage: • Should be a ‘family wage’: salary given to the head of the family sufficient enough for the needs of the family without the other spouse taking a gainful employment outside of the home. • Contribution of the worker in the economic effort. • National common good: state of the enterprise and country. • Universal common good c. Healthy Working Environment • The working environment must be such that physical health is not - - - endangered and morals are safeguarded. • Right to security in cases of sickness, inability to work, old age, and unemployment. • Right to sufficient rest and leisure. • The issue of contractualization and outsourcing of labor. d. Worker’s Associations, Assembly and Unionism – importance of Unionism: • It serves as a weapon of self-defense against injustices of employers. • It serves as instruments of education for members. • It promotes the interests of the workers in attaining better working conditions. • It helps develop, in the worker, a sense of loyalty to and identify with the enterprise. • It helps in the implementation of labor and social laws. • It helps the state by relieving it of many burdens that it has to attend to. Limitations of Unionism (not an absolute right) • Limited by the higher and more basic rights of religious, moral and political freedom. • Guard against abusing their strength in an exploitative manner by using force to impose conditions that are so burdensome for the overall economy and for the entire community or society. • Policies of the union should not become the affair of an oligarchy within the union. e. Collective Bargaining – a mode of settling labor disputes and a just means of compromise between the employer and the laborers. It is always directed to some issues and conditions of employment which are over and above those mandated by law. Both the union and management negotiate a compromise on issues of wages and benefits on principle of parity of strength. It is unfair to expect unions to make concessions to the management if managers and shareholders do not make at least equal sacrifices. f. Right to Stage a Strike – there are instances, however, that despite the time and effort THY 3 spent in dialogue, labor and management do not come to terms. In these circumstances, unions may tend to resort to more forceful measures to settle the issue through strike. - Strike – is the collective and concerted refusal to work on the part of the organized workers to continue rendering their services for the purpose of obtaining benefits. - Morality of Strikes (conditions for moral justification) • Strikes must be for a just cause. • All other means must have been exhausted. • The good expected from the strike should be greater than its negative consequence. • There should be a reasonable hope of success. • The means employed must be morally acceptable. 8. The Principle of Profit Sharing – Consciousness of Corporate Social Responsibility; practical benefits: • Promotes healthy employeremployee relations. • Promotes loyalty. 3) Promotes equity and social justice. • Increases productivity. • Promotes team spirit. • Results in reduction in labor turnover. • Results to less supervision. - • • • • • • Art/Architecture Technology Modes of behavior Customary laws Language Values (inner part of culture— the thinking, believing, symbolling, valuing part) Traditional Filipino Values - Family-centeredness (Familism) Hospitality Debts of gratitude (utang na loob) Perseverance (tiyaga) relationships On Excesses and Incompatibilities of Filipino Values These values both positive and negative aspects to them: - Positive when exercised within the proper context and within limits Negative when excessive or lacking Family Ties/Family-Centeredness - - Too much emphasis can lead to extreme clannishness or inability to think beyond family interests When translated into our political culture, has bred a tradition of political dynasties, nepotism and corruption in the name of protecting family interests. Hospitality – can lead to extravagance, showiness, excessive concern for appearance rather than substance. Utang-na-Loob – give more importance to returning a favor to someone than to fulfilling our duty to the bigger community. - Abdication of responsibility for moral decisionmaking in favor of group expectations Pakikisama – undermines our ability to adhere to rules and legal structures. - THE PHILIPPINE CHURCH IN THE SOCIOCULTURAL SPHERE Introduction: There are many things we can look into when we speak of a people's culture: God-fearing (takot sa Diyos) Power of influence (lakas) Reciprocity of interpersonal (pakikisama) There is a tendency for us to view rules and regulations as negotiable – especially if we are in a position of strength. Church and Cultures - - - Pope Paul VI, in his Apostolic Exhortation Evangelii Nuntiandi, saw the divorce between faith and culture in our age as "the drama of our time." (EN, 20) St. John Paul II would in his turn say that he "considered the Church's dialogue with culture of our time [as] a vital area, one in which the destiny of the world at the end of this twentieth century is at stake." (Letter creating the Pontifical Council for Culture, 28 June 1982) Today the way we understand culture is crucial to how we grasp the faith-and-cultures relationship. Philippine Culture and Inculturation THY 3 - - Philippines has been a Catholic country for almost five hundred years and that historical fact has had a lot to do with the kind of people they now are. To look at the Church as it has developed in the Philippines, there is already an integration of faith and culture. Inculturation - “Inculturation is a process by which an ecclesial community lives its Christian faith and experience within a given cultural context, in such a way that these not only find their expression in elements of local culture, but also become a force that animates, reshapes and profoundly renews that culture, so as to create new patterns of communion and communication within that culture and beyond it.” – Christ and Cultures, Center "Cultures and Religion," Pontifical Gregorian University, 1983 - “The main task of inculturation is not to salvage cultures of the past, but through a proper appropriation of past gains, to prepare Christians to live out their faith in a cultural context which is continuously changing.” - Christ and Cultures, Center "Cultures and Religion," Pontifical Gregorian University, 1983 Filipino Images of Christ St. John Paul II describes inculturation as “the intimate transformation of authentic cultural values through their integration in Christianity and the insertion of Christianity in the various cultures.” - The images of Christ in the Philippines suggest a deep level of integration of Christianity and cultural values in the Philippines. a. Black Nazarene – the image is called Nuestro Padre Hesus Nazareno (Our Father Jesus Christ). - Image of a suffering Christ brought from Mexico by Augustinian Recollects in the seventeenth century. - The translacion, which is the procession of the image, happens during its feast day every 9th of January. - Devotees claim that Nazareno grants their petitions, material and spiritual. Others carry on the vow (panata) which they inherited from their parents. - The title “Father,” Ama or Tatang in Tagalog is what some devotees call him. - This father image is authoritarian in Philippine context. - Included in this authoritarian image is one who provides, guides, and protects the family. The authoritarian father image of the culture is projected to Christ. b. Santo Niño – is the earliest Christian image in the Philippines. It was given by Magellan to the queen of Cebu in 1521. - Celebrate every last Sunday of January, the traditional image is dressed as a king. - Tradition has stories of how the Santo Niño defeated enemies in the battle, repulsed invaders, extinguished fires, provided food and so forth. - What makes Santo Niño attractive is the baby symbol in the psyche of the Filipinos. Deep in the heart of every Filipino is a Baby Symbol, a childlike attachment to his father and mother. - That is why the Filipino by nature is malambing (tender), vulnerable, maramdamin (feels deeply when hurt) and matampuhin (nurses the hurt feelings for a long time). - These traits make the Filipinos identify themselves with the child image of Christ in Santo Niño. *These images of Christ are products of Filipino culture and these are examples of how people worked as the best agents of inculturation. *As such the Filipino Christ has given meaning to the people. These sustained the Filipinos in their trials and joys of life. Recommendations for the continuing work of inculturation in the Philippines (CBCP’s Pastoral Exhortation on Philippine Culture): a. Church of Communion – the Philippine Church needs to be a true “Community of Disciples” in her work of evangelization through inculturation. b. “Engaged” Church – the Church needs to undergo a long process of interaction with the Filipino culture to make herself relevant and effective in her work of evangelization. c. Discerning Church – Christian faith involves a dynamic process of reflection. THY 3 d. Egalitarian Quality of Culture – if the Church always condemns abuses and injustices and struggles for the defense of the weak and the marginalized, then she must not tolerate discrimination in Filipino society. Conclusion: The Filipino people have to work harder to correct excesses and defects in them especially if those excesses and defects have become part of way of life. And though there’s deep religiosity among the people through the manifestation of popular devotions, rituals and celebrations, there is still a need for a continuing inculturation through a transformative process of bringing the of the Kingdom to the different facets of society; politics, economics, family and other social relations. • Church and Ecological Spirituality - IN THE - The Top Ten Environmental Issues (10-1) • • • • • • • • • Public Health – nearly one out of every four deaths each year are directly caused by unhealthy environments (WHO). Land Management and Urban Sprawl – in 2015, the level of urbanization or the percentage of population residing in urban areas in the Philippines was recorded at 51.2 percent (PSA). Waste Disposal – a study of the Solid Waste Management Office (SWMO) showed that 45.19 percent of the garbage was not properly disposed each day in Metro Manila. Overpopulation – today’s world population is seven billion people on the planet right now – and that number is expected to reach 9.7 billion by 2050, and 11.2 billion by 2100. We live on a planet that can only support roughly 10 billion people. Loss of Biodiversity – according to the World Wildlife Federation, biodiversity has declined 27 percent in the last three decades. Water Scarcity – 1.2 billion people worldwide do not have access to fresh water. Pollution – over 20% of the world’s population breathes filthy, polluted, unhealthy air. Deforestation – by 2030, we may only have 10 percent of the rainforests left – the rest have been cut down for wood or wood pulp products or cleared for agricultural uses. Ecosystems & Endangered Species – nearly 50% of the world’s species are on a path of extinction within the next 100 years. In the message of his holiness St. John Paul II for the celebration of the World Day of Peace in 1990, he said that world peace is not only threatened by continued conflicts of peoples and nations but also by lack of respect for nature. World Day of Peace, 1990: Peace with God the Creator with All of Creation - THE PHILIPPINE CHURCH ECOLOGICAL SPHERE Climate Change – lobal temperatures are climbing, ice caps are melting, and droughts, wildfires, and super hurricanes are tearing their way across the landscape. - The first formal document dealing exclusively with ecological matters. Stressed that the threat of ecological breakdown was brought by greed and selfishness of the people, both individual and collective. Emphasized that most serious indication of the moral implications of this ecological crisis is the lack of respect for life evident in many of the patterns of environmental problems. Sollicitudo Rei Socialis, 1998 (Pope John Paul II) – “We must also mention a greater realization of the limits of available resources, and of the need to respect the integrity and the cycles of nature and to take them into account when planning for development, rather than sacrificing them to certain demagogic ideas about the latter. Today this is called ecological concern.” Pope Benedict IV – his profound understanding on the inseparable link between creation, redemption and environment turned out to be the center of his environmental teaching. Ten Commandments for Environment 1. The human being, created in God’s image, is placed above all other creatures, which must be used and cared for in a responsible way in cooperation with the divine plan of redemption. 2. Nature must not be reduced to a utilitarian object of manipulation, nor absolutized or placed above human dignity. 3. Ecological responsibility involves the entire planet in a common duty to respect the environment as a collective good, for present and future generation. 4. In dealing with environmental problems, ethics and human dignity should come before technology. THY 3 5. Nature is not a sacred or divine reality, removed from human intervention. Thus, human intervention that modifies some characteristics of living things is not wrong, as long as it respects their place in their particular ecosystem. 6. The politics of development must be coordinated with the politics of ecology, and every environmental cost in development projects must be weighed carefully. 7. Ending global poverty is related to the environmental question, remembering that the goods of the earth must be shared equitably. 8. The right to a safe and clean environment needs to be protected through international cooperation and accords. 9. Environmental Protection requires a change in lifestyles that reflect moderation and self-control, on a personal and social level. That means moving away from the mindset of consumerism. 10. Environmental issues call for a spiritual response, inspired by the belief that creation is a gift that God has placed into our responsible hands, so that we can use it with loving care. The human person’s attitude toward nature should be one gratitude and gratefulness to the God who has created and supports it. Church and Philippine Ecology “What is Happening to Our Beautiful Land?” (CBCP, 1988) - - - A pastoral letter on ecology to address the condition of environmental problems in the Philippines. CBCP warns the Filipino people against continuing exploitation of the forests, seas, soil erosion of mountain and shores, destruction of water sheds, drying up of rivers and pollution with harmful chemicals. This pastoral letter stresses that the ecological crisis is fundamentally caused by the abuses of the people. Like Pope John Paul II, in his message on the World Day of Peace, CBCP maintains that this is due to disrespect for human life. Recommendations from the Pastoral Letter • What each individual can do: One must be aware of what is happening in his/her area. He/she should use his/her influence within the family and community to develop this environmental awareness. • • • • • • • • Organize people around local ecological issues. Support public officials who are sensitive to environmental issues. Become involved in some concrete action. There is much that can be done by individuals to reforest bald hills and prevent soil erosion. What the Churches can do: Development of a Filipino theology of creation which will be sensitive to the unique living world, diverse cultures and religious heritage. The fruits of this reflection must be made widely available through our preaching and catechetical programs. The administrators of our catholic schools should give special importance to the theme of peace, justice and the integrity of creation in their schools. What the government can do: Government should not pursue short-term economic gains at the expense of long-term ecological damage. There is a need to encourage research into the eco-systems of our land and the problems they face in the future. Above all the Department needs legislative teeth to insure that its policies and programs are implemented.
