HUMAN DIGNITY IN THE SACRED SCRIPTURES • • • Biology - Humans, or human beings, are bipedal primates belonging to the mammalian species Homo sapiens (Latin meaning: wise man or knowing man). Psychology - Humans have a highly developed brain capable of abstract reasoning, language, and introspection. Humans are variously said to possess consciousness, self-awareness, and a mind, which correspond roughly to the mental processes of thought. Sociology - “Man is by nature a social animal”. Man cannot live alone. He must satisfy certain natural basic needs in order to survive. He has to enter into relationships with his fellowmen for living a life.” ANATOMY The cerebral cortex is nearly symmetrical, with left and right hemispheres that are approximate mirror images of each other. Anatomists conventionally divide each hemisphere into four "lobes", the frontal lobe, parietal lobe, occipital lobe and temporal lobe • • • • • • • • • Frontal Lobe Associated with reasoning, planning, parts of speech, movements, emotions and problem solving • • Parietal Lobe Associated with movement orientation, recognition, perception of stimuli. Lucius Annaeus Seneca - “We are members of one great body, planted by nature…. We must consider that we were born for the good of the whole” Titus Maccius Plautus - “Homo homini lupus est” (Man is a wolf to his fellow man) St. Thomas Aquinas - Individua substantia rationalis naturae (Individual substance of a rational nature) Niccolo Machiavelli - “Men by nature is evil. They are ungrateful, fickle, liars, and deceivers, they shun danger and are greedy for profit. Rene Descartes - “Cogito ergo sum”. (I think, therefore I am). Thomas Hobbes - “The life of man (in a state of nature) is solitary, poor, nasty, brutish, and short.” Albert Camus - “Man is the only creature who refuses to be what he is.” Fyodor Dostoevsky - “Man is a mystery. It needs to be unravelled, and if you spend your whole life unravelling it, don't say that you've wasted time.” George Berkley - “Esse est percipi” (To be is to be perceived) Jean Paul Sartre - “Man is condemned to be free”. Martin Heidegger - “Man is a being unto death” Lesson 1: Human Dignity in the Scriptures Occipital Lobe Associated with visual processing. Temporal Lobe Associated with perception and recognition of auditory stimuli, memory and speech a. Human beings as the crowning glory of God’s creation - Genesis 1:26-27 - God created man in his image; in the divine image he created him; male and female he created them This statement is the basis of Christian anthropology, because it identifies the foundation of man's dignity as a person in his creation "in the likeness" of God. Both are equally God's masterpiece. - St. John Paul II in his General Audience 1999 CCC 1699-1715 “The dignity of the human person is rooted in his or her creation in the image and likeness of God. Endowed with a spiritual and immortal soul, intelligence and free will, the human person is ordered to God and called in soul and in body to eternal beatitude.” - - Imago Dei The divine image is present in every man. He is endowed with: 1. A spiritual and immortal soul - The human person is composed of body - and soul. "then the LORD God formed man of dust from the ground, and breathed into his nostrils the breath of life; and man became a living being." Every spiritual soul is created immediately by God and also that it is immortal. - - - SOUL - “primus actus corporis physici organici”. first act of a physical organic body. it is the principle of life any living being is a besouled being HIERARCHY OF BEING - God Angels Humans Animals Plants Minerals OPERARI SQQUITUER ESSE - Operations follows being OPERATIONS - Nutrition: refers to the operation by which the creature’s life is conserved. A vital operation which transforms food into nutritive substances by the process of metabolism and the ability to - - assimilate these nutritive materials to the different parts of the body. Growth: refers to the augmentation and refers to the operation by which living beings acquire by nourishment the quantity characteristic to it (motis a minore ad majorem quantitatem). A result of the assimilation of food. Reproduction: a new organism is generated from a previous organism (origo viventis a principio vivente conjuncto in similitudinem naturae) Sensation: manifests the capacity to perceive accidental properties of things. Locomotion: manifests the capacity to move from one place to another. Intellection: immaterial operation because its object is the idea which is an immaterial presentation of reality Volition: immaterial operation because its object is the idea which is an immaterial presentation of reality PLANTS – Vegitative Soul ANIMALS – Sensient Soul HUMANS – Rational Soul INTELLECT - God gave us the ability to learn about things and understand them by the use of our intellect. Through our senses, we gain knowledge of things around us. FREEDOM AND RESPONSIBILITY - - God created man a rational being, conferring on him the dignity of a person who can initiate and control his own actions. but the exercise of freedom does not entail the putative right to say or do anything. True freedom is the power and right to do that which is right and good. It is rooted in reason and will, to act or not; to act to do this or that, and so to perform deliberate actions on one's own responsibility. The more one does what is good, the freer one becomes. There is no true freedom except in the service of what is good and just. The choice to disobey and do evil is an abuse of freedom and one becomes a slave to sin. - Man is FEARFULLY and WONDERFULLY made, equipped with everything necessary to navigate the goods on offer. Authentic Freedom - Freedom is not absolute, therefore it is limited! Do Good and Avoid Evil Human beings and the Redemptive Act of Christ ORIGINAL JUSTICE - Philippine Constitution, Article 2 Section 11 “The State values the dignity of every human person and guarantees full respect for human rights.” 2. Human beings and Sexuality - The Lord God then built the rib that he had taken from the man into a woman. When he brought her to the man, the man said: “This one, at last, is bone of my bones and flesh of my flesh; This one shall be called ‘woman,’ for out of man this one has been taken.” (Genesis 2:22-23) - man discovers woman as another "I", sharing the same humanity - The Nature and Purpose of Sexuality: - - the doctrine which teaches that the state of Adam and Eve before they sinned was one of holiness and justice. It states that our first parents received grace, and preternatural gifts (Genesis 1:26-27; 2:3). These sanctifying grace, with its right to enter heaven, and the preternatural gifts would have been transferred to all descendants of Adam and Eve if not for the original sin The loss of original justice, both for them and for all their descendants as a result of the Fall, was later recovered through the atoning death of Jesus Christ PRENATURAL GIFTS - a. To be human is to exist either as male or as female. b. We are sexual beings by nature, existing in one of these two modes. c. Sexuality urges us out of isolation into the company of others. 3. Sexuality urges us out of isolation into the company of others. - Being an image of God also implies our responsibility to His creation (Stewardship) - Laudato Si presents current ecological problems our world is facing such as the variety of forms of pollution, increasing deforestation, a disturbing warming of the climate, depletion of natural resources (especially quality drinking water), loss of biodiversity, the decline of quality of human life and relationships, and the global inequality gap between the poor and the rich. “throwaway culture” that ruthlessly consumes, exploits, and discards human life and our natural resources as one of the root causes They include three great privileges to which human beings have no title-infused knowledge, absence of concupiscence, and bodily immortality. Adam and Eve possessed these gifts before the Fall. PROTOEVANGELIUM - - “I will put enmity between you and the woman, and between your offspring and hers; He will strike at your head, while you strike at his heel.” The promise of salvation brought about by sins of our ancestors is fulfilled in Jesus Christ. TYPOLOGY - a method of biblical interpretation whereby an element found in the Old - Testament is seen to prefigure one found in the New Testament. The initial one is called the type and the fulfillment is designated the antitype. - Redemption comes to us above all through the blood of his cross, but this mystery is at work throughout Christ's entire life: 1. In His Incarnation – “Word made flesh” 2. In His Hidden Life – Obedience 3. In His Word through Teachings, Parables, Beatitudes, Prayers and Proclamation of the Kingdom of God; 4. In His Healings and Exorcisms 5. And in His Resurrection. Jesus‘ words, deeds and suffering had for its aim restoring fallen man to his original vocation. - despite of the Fall and sinful nature, God affirms, transcends the elevated nature of humanity. The Ultimate Destination of our Human Pilgrimage: To Return to the Father A. Israelites in the Promised Land - In the Old Testament, the Israelites journeyed to the Promised Land led by Moses. This pilgrimage of faith from deliverance from Egyptian slavery to the land given to them by God so that He can establish Himself a relationship that was lost due to sin of Adam. B. Parable of the Prodigal Son by Pope Francis - Pope Francis described the father, with patience, love, hope, and mercy had never for a second stopped thinking about his lost. - The Pope reminded us that God is always waiting for us; he never grows tired. - Restoration of those who sinned and became slave of sin finds its foundation in the dignity of the human person and redemption by Christ through the programs of the Church, government and other groups. Restorative Justice the criminal justice system is a way of responding to ending the effects of crime that makes the people affected. seeks to repair harm, to appropriate responsibility for the harm and to involve those who have been affected by the harm, including the community, in the resolution The Philippine government adheres and believes that all persons have dignity whether one is a criminal or not. Bureau of Corrections functions are: 1. 2. 3. 4. Safe keep prisoners convicted by courts, Prevent prisoners from committing crimes, Provide inmates basic needs, Ensure rehabilitation programs are made available to the inmates for their physical, intellectual and spiritual development 5. Develop livelihood programs to assist inmates earn a living and develop their skills while in prison. The Bureau of Corrections' logo or seal also summarizes its goal featuring a rehabilitated inmate (white) while in custody of the seven (7) prisons and penal farms (bars) thru educational, therapeutic, productive approaches and restorative justice. He looks forward to a brighter future (rays of the sun), but would need the assistance of his family and loved ones, the society and the church, for him to completely undergo transformation and re-integrates successfully in the community. Punishment cannot be reduced to mere retribution, much less take the form of social retaliation or a sort of institutional vengeance. Punishment and imprisonment have meaning if, while maintaining the demands of justice and discouraging crime, they serve the rehabilitation of the individual by offering those who have made a mistake an opportunity to reflect and to change their lives in order to be fully reintegrated into society.” St. John Paul II Introductory Concepts on Man and Society SOCIETY - - - “socius” which means companion, or ally; “societas” fellowship, association, alliance, union, community. “socius” which means companion, or ally; “societas” fellowship, association, alliance, union, community. An organized association of persons united for the promotion of some common purpose or object, whether religious, benevolent, literary, scientific, political, convivial, or other. - New Testament - The human person is by nature a social being They are relational beings, who are free and responsible, recognizes the necessity of integrating themselves in cooperation with fellow human beings, and who is capable of communion with them. They belong to various societies such as family, civil and religious communities, and are bound together by a principle of unity and common good - - Technology is defined as 'information about how to use the material resources of a given society or culture to meet human needs and satisfy human desires. viewed that through technology, societies will evolve, change and survive. When looking at the technology of a society, Lenski focused on information the amount of information a society has and how it uses that information. The more information (or knowledge) a society has, the more advanced it will become - - Latin word meaning ecclesia The Septuagint used ekklesia to translate the Hebrew word qâhâl, meaning a congregation, assembly, company or other organized body synagoge = "assembly, congregation"; derived from the preposition sun = "with, together" and the verb αγω = "to lead, gather" In Septuagint (the Old Testament in Greek), it usually refers to a local assembly of Jews. The word is used 56 times in the NT, mostly in the Gospels and Acts, but also in James 2:24 and Rev 2:9; 3:9. Temple / Sanctuary - - CHURCH - the Church designates the community of Christian disciples who gathered at least weekly for common liturgy and prayer. The word "church" is used 114 times in the NT, but only three times in the Gospels (once in Matt 16:18 and twice in Matt 18:17). Synagogue Gerhard Emmanuel "Gerry" Lenski, Jr. - The community of Israel foreshadows the Church. Just as God chooses us to be saved as part of the Church, so too did God call Israel as a nation to be his chosen people as part of his larger plan of salvation. hieron = "temple area, holy grounds" Whereas hieron designates the totality of the holy space or "temple precincts", naos refers more specifically to the "sanctuary building" within the temple area, in which the deity resides. In the NT, "temple" normally refers to the sacred precincts of Jerusalem. Paul uses "Temple of God" as a metaphor for the Christian community, in that the community is the "sanctuary" where the Spirit dwells People of God - Old Testament - God's Chosen or Elect - In the OT, the Hebrews are "chosen" by God to belong to him thus the descendants of Israel are called the "people of God" - Luke uses the term to identify Israel Community / Communion - - koinonia = "placed in common" Koinonia refers to a relationship of fellowship among believers based on participation in Christ Paul's ministry to support the poor financially in the Jerusalem church is a sign of this communion - Saints - (hagioi = "holy ones, those set apart") Paul commonly addresses the Christian community as "saints" Paul commonly addresses the Christian community as "saints" Body of Christ - The "Body of Christ" is a prominent Pauline metaphor for the church The Way - literally "road, path, journey," it sometimes specifically refers to individuals following Jesus Bride of Christ - The Church is the bride of Christ, and just as a husband and wife are one flesh, so is the Church holy because of the bridegroom. This is seen in paragraph 824 of the Catechism which states, “United with Christ, the Church is sanctified by him; through him and with him she becomes sanctifying. Children of Abraham / New Israel / New Jerusalem - Traditional Jewish interpretation, and that of most Christian commentators, define Abraham's descendants as Abraham's seed only through his son Isaac and his grandson Jacob, to the exclusion of Ishmael and Esau. This may however reflect an eisegesis or reconstruction of primary verses based on the later biblical emphasis of Jacob's descendants. The promises given to Abraham happened prior to the birth of Isaac and were given to all his offspring signified through the rite of circumcision the descent and promise is reinterpreted along religious lines. In the Epistle to the Galatians, Paul the Apostle draws attention to the formulation of the promise, avoiding the term "seeds" in plural (meaning many people), choosing instead "seed," meaning one person, who, he understands to be Jesus (and those united with him MYSTERIUM LUNAE Saint Ambrose expresses this nicely by presenting the moon as a metaphor for the Church: The moon is in fact the Church… [she] shines not with her own light, but with the light of Christ. She draws her brightness from the Sun of Justice, and so she can say: ‘It is no longer I who live, but Christ who lives in me PRINCIPLES TO BE CONSIDERED IN THE SOCIETY OR IN FORMING A GROUP OR COMMUNITY 1. Socialization - expresses the natural tendency for human beings to associate with one another for the sake of attaining objectives that exceed individual capacities. 2. Subsidiarity - a community of a higher order should not interfere in the internal life of a community of a lower order, depriving the latter of its functions, but rather should support it in case of need and help to coordinate its activity with the activities of the rest of society, always with a view to the common good. 3. Common Good Three Essential Elements of Common Good 1st - Respect for the person as such. - Fundamental and inalienable rights of the human person. 2nd - Social well-being and development of the group itself. - Development is the epitome of all social duties. 3rd – Peace - The stability and security of a just order. Our laws also support the formation of these organizations: 1987 Philippine Constitution Article XIII. Section 23. - - The State shall encourage nongovernmental, community-based, or sectoral organizations that promote the welfare of the nation. (Civil Code of the Philippines Article 32) The right to become a member of associations or societies for purposes not contrary to law Both the Church and the State recognizes the family as the most important unit of the society. FAMILY - - Original cell of social life Natural society in which husband and wife are called to give themselves in love and in the gift of life. The family must be helped and defended by appropriate social measures Article XV. The Family of the 1987 Philippine Constitution Section 1. The State recognizes the Filipino family as the foundation of the nation. Accordingly, it shall strengthen its solidarity and actively promote its total development. Section 2. Marriage, as an inviolable social institution, is the foundation of the family and shall be protected by the State. Human Dignity as Inviolable and Inalienable The dignity of the human person is the primary principle and the heart and soul of the social teaching of the Catholic Church. Being in the image of God the human individual possesses the dignity of a person, who is not just something, but someone. Being in the image of God the human individual possesses the dignity of a person, who is not just something, but someone. This teaching rests on one basic principle: 1. individual human beings are the foundation, the cause and the end of every social institution. 2. On this basic principle, which guarantees the sacred dignity of the individual, the Church constructs her social teaching The dignity of human person is: 1. 2. 3. 4. Innate: we were born with it Inviolable: cannot be violated Inalienable: cannot be taken away from us Universal: encompasses all humanity Human rights may be defined as those fundamental rights of human beings which are essential to the exercise of human dignity. 1. These rights are possessed by human beings by the mere fact of their being human. 2. They are inherent in their nature, and far from being concessions by society or by the state, instead society and the state have the duty to defend and promote them. A Brief Development of Understanding Human Dignity in Relation to Human Rights 1. Dignitas by the early Romans & Cicero - Early Romans used the term dignitas referring to people appointed to public offices and with higher status in the society. Then Cicero redefined dignitas referring to all humans by making distinction against animals where the former are governed by reason while the laXer by bodily pleasures and instinct. To him, dignity encompasses not only of those who were persons of authority and wealth but includes all humanity. 2. Imago Dei by St Leo the Great - St. Leo the Great and St. Thomas Aquinas also used the term dignitas referring to dignity of human person. To St Leo, persons have dignity due to the fact that man is raised up among other beings and made in God’s image (Imago Dei). 3. Great Chain of Beings by St Thomas Aquinas - St. Thomas Aquinas adopted this elevated beings of St Leo to his concept of great chain of beings which means the higher the status of a being, the more dignity one possess. 4. Universal Declaration of Human Rights (UDHR) by the United Nations - The United Nations was established (1945) on accounts of horrors experienced from World War 2 particularly from Nazi Germany and Imperial Japan. It recognizes the dignity of every person in Universal Declaration of Human Rights (1948). The Preamble and first three articles of the declaration serve as its foundation of other rights. PREAMBLE - - The United Nations was established (1945) on accounts of horrors experienced from World War 2 particularly from Nazi Germany and Imperial Japan. It recognizes the dignity of every person in Universal Declaration of Human Rights (1948). The Preamble and first three articles of the declaration serve as its foundation of other rights. that human rights should be protected by the rule of law. Article 1 - All human beings are born free and equal in dignity and rights. They are endowed with reason and conscience and should act towards one another in a spirit of brotherhood. Article 2 - Everyone is entitled to all the rights and freedoms set forth in this Declaration, without distinction of any kind, such as race, color, sex, language, religion, political or other opinion, national or social origin, property, birth or other status. Furthermore, no distinction shall be made on the basis of the political, jurisdictional or international status of the country or territory to which a person belongs, whether it be independent, trust, non-self-governing or under any other limitation of sovereignty. Article 3 - Everyone has the right to life, liberty and security of person. 1987 Philippine Constitution Article XIII: Social Justice and Human Rights Section 1: Congress shall give highest priority to the enactment of measures that protect and enhance the right of all the people to human dignity Section 17: Commission on Human Rights (Note: the first CHR in the country was established during Marcos Gme two days before the start of People Power 1) Section 18: The Commission on Human Rights shall have the following powers and functions: 1. Investigate, on its own or on complaint by any party, all forms of human rights violations involving civil and political rights; 2. Adopt its operational guidelines and rules of procedure, and cite for contempt for violations thereof in accordance with the Rules of Court; 3. Provide appropriate legal measures for the protection of human rights of all persons within the Philippines, as well as Filipinos residing abroad, and provide for preventive measures and legal aid services to the underprivileged whose human rights have been violated or need protection; 4. Exercise visitorial powers over jails, prisons, or detention facilities; 5. Establish a continuing program of research, education, and information to enhance respect for the primacy of human rights; 6. Recommend to the Congress effective measures to promote human rights and to provide for compensation to victims of violations of human rights, or their families; 7. Monitor the Philippine Government’s compliance with international treaty obligations on human rights; 8. Grant immunity from prosecution to any person whose testimony or whose possession of documents or other evidence is necessary or convenient to determine the truth in any investigation conducted by it or under its authority; 5. Pacem in Terris by St John XXIII & other Church documents on human rights - St John XXIII's encyclical Pacem in Terris (1963) was a landmark in the acceptance by the Catholic Christian Church of the Universal Declaration of Human Rights. For the first time, the Papal magisterium presents a relatively complete and systematic catalogue of human rights, comparable to those in contemporary declarations of human rights promulgated by national or international entities. BIBLICAL ROOTS OF THE SOCIAL TEACHINGS OF THE CHURCH SHALOM - Yahweh is a righteous God in the Old Testament so He encourages His people as well to become just and righteous in order to realize peace or shalom (over-all harmony) in His Kingdom. JUSTICE - the virtue which inclines us to give to God and to man what is due to them. Social justice is central to the Pentateuch - To be the people of God meant to practice justice. A just system was required for all people, aside from their ethnic origin or social justice. The Judeo-Christian Tradition Expressions of Justice are: 1. Sedakah - It means right relationship. - It is manifested by Yahweh in His relationship with Israel and with all things He has made, and by Israel, in her response of obedience, reverence and faithfulness to God. - It is manifested by Yahweh in His relationship with Israel and with all things He has made, and by Israel, in her response of obedience, reverence and faithfulness to God. - The word sedakah also corresponds to Yahweh‘s righteousness. - Some terms related to Yahweh‘s sedakah are mercy, compassion and salvation - It is identical with deliverance and salvation, describing it as associated to a norm established by God. 2. Mishpat - It depicts the forensic nature of justice. - It is justice based on the context of the failure of the right relationship. - This is where Yahweh refuses injustice because the right relationship is being violated. - It is also a court of law wherein the accused is punished and the victim is vindicated. - Yahweh is a judge who punishes the wicked one and rewards the righteous one. Thus, He corrects wrongdoings in order to restore right relationship. - The arbiter, the King -God, secures order in the community by applying the mishpat. It implies deliverance for those who are just and innocent, but harsh for the wicked and sinful. 3. Hesed - It is often translated as loving kindness. Other translations are steadfast love, mercy and compassion. - Hesed is the expression of loving kindness in the Kingdom of Yahweh. - Yahweh‘s hesed is manifested in His everlasting love for Israel. - Yahweh is the epitome and example of doing hesed to others. 4. Dikaiosune - Jesus’ invitation to strive first for the Kingdom of God and His righteousness (Mt. 6: 33) is basically relational. - The Greek word dikaiosune can be rendered righteousness or justice. - The metaphor of the Kingdom of God embodies the way God relates with people and sheds light on the word dikaiosune as the manner by which God wants to be ―king or as to be the divine will is followed. In the New Testament, Jesus Christ proclaims that the Kingdom of God is already at hand and the Beatitudes are the ways to attain its fullness. OLD TESTAMENT – external actions we need to follow NEW TESTAMENT – Internal dispositions we need to have The Beatitudes of Jesus are also considered as expressions and ways to realize the right relationship in the Kingdom of God. 1. 2. 3. 4. 5. 6. About People & Blessings Kingdom is About Newness. The Kingdom is Still to Come The Kingdom is a Person Not a monarchy or a military might Not violent God reigns where the divine will is done The Gospel shows in an abundance of texts that Jesus was not indifferent or extraneous to the problem of the dignity and rights of the human person, nor to the needs of the weakest, the neediest, and the victims of injustice. Jesus‘ concern was not limited to the forgiveness of sins: At all times He stressed a real solidarity with the poorest and lowliest Just like the mission of Jesus Christ, the mission of the Church to the society is threefold: 1. Kingly - One‘s commitment to serve others through active participation to integral human development. 2. Priestly - Our capacity to pray for one another and our ability to establish a deeper relationship with God through prayer and worship. 3. Prophetic - Proclaiming peace founded on truth, built according to justice, integrated by charity and practiced in freedom. The Church in the Philippines has been known as the forerunner of truth and justice among the Filipinos regardless of ethnicity, gender and religion. It is not to be identified with any political partisan in order to become a credible herald of peace, justice and truth; and proponent of unawa (understanding), awa (mercy) and gawa (deeds) among people particularly the marginalized. The Church in the Philippines is expected to be the advocate of impartiality that shuns any form of discrimination, conflict and political animosity. The Church is also called to promote respect for races, genders, religions and point of views so that national unity and healing are attainable. Discrimination and neglect are obstacles to the full development of persons and of society as a whole. Duc in Altum (“Put out into the deep”) - Each Catholic is a missionary. - - He/she is immersed and conscious of the signs of the times making him/her capable of bringing people closer to the Kingdom of God. Like the apostles of Jesus Christ, we are also fishers of men by witnessing to our faith. SHALOM – GOAL JUSTICE – WAY SEDAKAH, MISHPAT, HESED, DIKAIOSUNE – EXPRESSIONS (AGENTS OF TRANSFORMATION) As Agent of Hope and Transformation - - - - - It is through baptism that members of the Christian community ―are called to a holiness of life in the world befitting disciples of Jesus. Discipleship is the fundamental vocation in which the Church's mission and ministry find full meaning. As disciples of Jesus, we are called into communion with both God and others and are sent in mission to proclaim the Good News of the Kingdom. The Synod of Bishops spoke about the relation between the Gospel and justice: ―Action on behalf of justice and participation in the transformation of the world fully appear to us as a constitutive dimension of the preaching of the Gospel. The Church fulfills her mission of preaching the Gospel when it teaches the demands of justice. The Church fulfills her mission of preaching the Gospel when it teaches the demands of justice a. The Fact of Religious Pluralism - The Church recognizes and defends the fundamental dignity of man to be free from coercion in matters religious. - The Church recognizes and defends the fundamental dignity of man to be free from coercion in matters religious. - All men and women are called by God to faith and baptism in Jesus Christ b. Truthful Tolerance - The Declaration on Religious Freedom of Vatican II, Dignitatis Humanae, cast a new light. - The human person has a right to religious freedom. This freedom means that: • All men are to be immune from coercion on the part of individuals or social groups and of any human power • No one is to be forced to act in a manner contrary to his own beliefs • Not to be restrained from acting in accordance with his own beliefs, whether privately or publicly, whether alone or in association with others, within due limits. c. Fidelity to Proclaim the Kingdom of God - The Church, endowed with the gifts of her founder and faithfully observing his precepts of charity, humility and selfdenial, received the mission of proclaiming and establishing among all peoples the Kingdom of Christ and of God, and she is, on earth, the seed and the beginning of that Kingdom - The Church‘s mission is the same as it was yesterday, today, and tomorrow: to evangelize the whole world. ―It is the duty of the Church, therefore, in her preaching to proclaim the Cross of Christ as the sign of God‘s universal love and the source of all grace. THE NATURE OF THE SOCIAL TEACHINGS OF THE CHURCH What is the Social Teachings of the Church? Nero - Evil Emperor Thassadeus Burned the City Just to perfect his poems Cristians were persecuted, burned, oppressed, crucified... Nature of the Social Teaching of the Church 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. Sources of CST: 1. Scriptures 2. Homilies 3. Human Experiences 4. Encyclical Letters Best Kept Secret - palaging may sagot ang simbahan Magesterium - Jesus Christ ... Peter Rock Convo We could bend the law - from 10 to 300 laws. 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. 1. The Truth of Faith 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. Persecution of the Early Christians Domas Aria - Golden House Why do you think the early christian communities endure the persecution? Faith in God and hold to the promise of God. Because they were eyewitnesses of God or Jesus Christ. They have seen the truth and miracles that happens in the time 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. Important thinkers in the Middle Ages especially Thomas Aquinas continues to talk about justice and charity for the poor. Reformation inside the church -Aquinas.. 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. 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. Nature of the Social Teaching Emphasis on the Human Person as Imago Dei Celebrates Humanity Interconnectedness and our Promotion of Justice according to God’s Plan circumstances and consequences of the action. 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. 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. 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. a. The Human Person as the Image of God 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. 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 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. 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. 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 (CSDC, 165). The principle of the Universal Destination of Goods is an invitation to develop an economic vision inspired 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. Pope Pius XI: ‘the distribution of created goods, which, as every discerning person knows, is labouring today under the gravest evils due to the huge disparity between the few exceedingly rich and the unnumbered property less, 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 (CSDC 171). 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. 2. The Paradigm of Love and Justice versus the Way of Violence 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. a. The Way of Love and Justice In the Church’s perspective, love as a value is “the highest and universal criterion of the whole of social ethics.” (CSDC, 171) 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. 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. 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. 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). 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. 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. (CSDC, 207) 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. c. Understanding ‘critical collaboration’ with the State 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. a. From Separation What really is the meaning of this separation? 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. (CSDC, 208) 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. b. Versus the Way of Violence 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. Violence is never a proper response. The Church proclaims that violence is evil, that 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. 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 in order to guard the Church’s role as agent of unity as exemplified in a community of different political persuasions. Separation of Church and State 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. cannot and must not remain on the sidelines in the fight for justice.” (Benedict CVI, Deus Caritas est) 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.” (Gaudium et Spes, 76) 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.” (CSDC, 425) As part of the Church and Society, what truth from the social teachings of the Church do I find relevant today? What concrete actions/s can I offer to help promote the agenda of the Second Plenary Council of the Philippines? THE RESPONSE FAITHFUL OF THE LAY b. To Cooperation 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 How do I respond to the Social Teachings of the Church? A. Rationalizing the Church’s Involvement 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, neoliberalism and globalization, the Church is called to be involved in responding to those issues. C. Local Realities Involvement of the Church’s 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; 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. 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. 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, the laity 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, 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 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 • 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 promotion and development. to human b. Salamanca Congress: Dominicans in the Promotion and Defense of Human Rights • This congress is an integral part of this “Salamanca Process” in bringing leaders of Dominican intellectual institutions together for 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. c. UST-OCD-Simbahayanan (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 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. UST IR offers training and community building through CREED, Aral, Asal at Dasal, among others. How does the Church sees evangelization in our present realities? The main task of the Church in the Philippines is to encourage its flocks to become active members of Christian communities and to lead people to authentic renewal through meaningful proclamation of the Good News in order to address some existing contradictions in the Philippines such as massive poverty, unemployment, graft and corruption and drug addiction. The Vision-Mission of the 2nd Plenary Council of the Philippines We, as church in the Philippines, with total trust in god‘s love, envision ourselves as the community of disciples, who firmly believe in the Lord Jesus and joyfully live in harmony and solidarity with one another, with creation, and with God. Following the way of our Lord, we opt to be a Church of the Poor, which demands evangelical poverty of us all… To achieve this vision, under the leading of the spirit of God and with Mary as our guide, we shall embark on a renewed integral evangelization and witness to Jesus Christ‘s Gospel of salvation and liberation through our words, deeds and lives. As bishops, priests, religious and laity, we together commit ourselves to implement the spirit and decrees of the Second Plenary Council of the Philippines in order to inculturate gospel values in our milieu by this shall kaayusan (order in harmony) be achieved through persons who are makaDiyos, maka-tao, makabayan and makabuhay. a. Community of Disciples whose faith in Jesus is expressed in a Church in mission that includes Asia and the whole creation. A real community of disciples is patterned after the Holy Trinity where the three divine Persons: unique, equal and united are in constant sharing and in mission. It also approximates the early apostolic Christian communities b. The Church of the Poor Our priority must be programs for the conscientization, evangelization and organization of the marginalized poor. First, into small communities of faith and discernment. Second, into sectoral groups to attend to specific needs in cultural, political, economic and religious institutions. This is empowerment of the laity especially the poor for active participation and leadership in the Church‘s life and mission. and with their pastors. Patterned after the Domus Ecclesia or House Church which was the Church known to the early Christians where they gathered at a house of a member and then there they share the Word of God and partake of whatever each of them can offer. The members have a strong sense of belongingness and responsibility for one another. They share the Word of God and are guided by regular catechesis. They gather around the Eucharist and have a vibrant celebration of life in the liturgy. They share not only their spiritual concerns but also the material concerns. Their poverty and their faith lead them to involvement in action for justice and social transformation. The vision of the Church as community of disciples can be concretely experienced in the BECs. Without the BECs, the communitarian nature of the Church and of discipleship remains an abstraction. In the BECs, the ordinary Christians are awakened to their call to live their discipleship fully and actively and in the context of the community. The community of disciples is an evangelized and evangelizing community. c. Basic Ecclesial Communities or BECs as Community of Disciples BECs are small communities whose members are in unity and solidarity with one another It witnesses to the coming of God's Kingdom. It is prophetic community that proclaims the message of the Kingdom, i.e., the message of salvation and liberation. As Community of Disciples, the BECs celebrate the presence of Christ in the Sacraments. Like Christ, BECs are concerned about the plight of the poor and the needy, those who are sick, who are hungry, who are in prison. They actively participate in the building of the Kingdom of God, a kingdom of justice, peace and love. The community of disciples is truly a servant community. The 9 Pastoral Priorities of the Catholic Church in the Philippines If we are to become a Church of the poor, we must be evangelically poor. We shall learn from the poor and seek to liberate ourselves from values, behavior and lifestyles that discriminate against the poor. The Family as the Focal Point of Evangelization The family is the basic cell of the Church and society, the Gospel has first to be shared in the family. Many cultural distortions originate in the family. Integral faith formation must, therefore, take place in the family for all members. The family has to become a key agent of proclaiming the Gospel. Building and strengthening of Participatory Communities that make up the Parish as a Community of Communities Integral Faith Formation At the heart of pastoral renewal is faith formation. We must have integral faith to fulfill our vocation and mission. It has to be a discerning faith that sees the action of God in our lives and in our communities. Empowerment of the Laity toward Social Transformation We shall support the growth strengthening of Basic Ecclesial and Communities and other forms of faith communities as a vehicles of renewal. We shall strive to integrate them in parish life and activities and develop structures of coordination and participatory decisionmaking. Integral Renewal of the Clergy We shall promote and support the exercise of the God-given gifts and charisms of lay people. Lay people must take the lead in social transformation. To address the lack of witnessing by some of the clergy, we shall ensure deeper dialogue of life between the clergy and the poor so that lifestyles may conform to that of the poor Christ. Active Presence and Participation of the Poor in the Church For genuine servant-leadership, we shall provide effective clergy formation in human development, spirituality, scripture, theology, pastoral care and mission. Journeying with the Youth The youth are the most numerous in our population. They are some of the most active workers of renewal in the Church and in society. But they are also most vulnerable to the negative developments in our rising technological society. We affirm their gifts and immense capacity to pursue the Christian ideal in their lives and in New Evangelization Is a technical term used by Pope John Paul II in his encyclical Redemptoris Missio in 1992 in order to revitalize the faith, give dynamism to the building up of the Church and to draw people to unity. Evangelization can be new in its ardor, methods, and expression. The call to the new evangelization is a call for the baptized society. members of the Church to deepen their faith and reach out to other Christians in deep need of a new encounter with Christ. We shall dialogue with them, enter their world, and journey with them toward the maturity of Christ to which we all aspire. In modern times this means re-proposing the Gospel to people in countries and cultures heavily Ecumenism and Inter-religious Dialogue influenced by secularization. To achieve the unity that Christ willed, we shall strive to eradicate prejudices, grow in deeper understanding and appreciation of other faiths, and religious traditions, especially Islam. As a way of healing, reconciliation and national unity, we shall encourage dialogue among all sectors of society. New Evangelization is doable through: a. Evangelization by Attraction When our communities show a Christ-like love characterized by joyful unity as exemplified by the first Christian communities the world will once more take notice and exclaim again, ―See these Christians, how they love one another! Animation and Formation for “Missio Ad Gentes” We shall respond to the Holy Father‘s challenge that Filipinos become ―the foremost missionaries for all of Asia. b. Evangelization in a Digital World Therefore, we shall ensure that mission animation and formation will be integral to religious formation in the family, schools, and other institutes of formation. The Church has to enter this world and use it to communicate the Good News to all peoples. In today‘s world, you are not “in” if you are not in the digital world. The digital world is where people live today and where they can be reached. To neglect to use these means is to neglect one of the most potent instruments the Lord has given us to communicate the Good News to all peoples. c. Evangelization and Conversion The first response that is expected of those who heard the preaching of the Good News is repentance. The Greek word used in the New Testament for repentance is metanoia. What is to repent? It is to change. -First, it is a change of mind, a change in our way of thinking, a change in our “pananaw.” -Second is a change of heart, a change in our attitude, in our “kalooban.” -The third change is a change of behavior or “pagkilos.”
