Social Doctrines of The Church Module

SHS | MODULE 1 &2 1
FOREWORD
“What good is it, my brothers (and sisters),

if someone says he has faith but does not have works?
Can that faith save him?
If a brother or sister has nothing to wear and has no food for the day,
and one of you says to them, “Go in peace, keep warm, and eat well,”
but you do not give them the necessities of the body, what good is it?
So also, faith of itself, if it does not have works, is dead.
Indeed, someone may say, “You have faith and I have works.”
Demonstrate your faith to me without works,
and I will demonstrate my faith to you from my works.”
- James 2:17 – 18, NABRE
#FidesActio
This module is intended for academic purposes only and for exclusive use of students, parents,
and facilitators of the Dominican College of Tarlac-Senior High School Department.
SHS | MODULE 1 &2 2

TABLE OF CONTENTS
CONTENTS PAGE NO.

Module 1: The Church and Her Social Teaching 7
Chapter I: Church’s Three-fold Aspect
1.1 Identity, God’s Dwelling Place
1.2 Mission, Proclaiming the Gospel in the Society 7
1.3 Role, Right and Duty
Chapter II: Church’s Models According to her Response

2.1 Church Against the World, Flight from the World Model
2.2 Church of the World, Medieval Syncresis Model 11
2.3 Church in the World, Prophetic Model;
Chapter III: Church Spirituality as an Institution

3.1. To see
3.2. To judge/discern 13
3.3. To act
***END OF MODULE 1***
CONTENTS PAGE NO.

Module 2: Introducing the Social Doctrines of the Church 19
Chapter IV: Introducing the Social Doctrines of the Church
4.1. Defining and Clarifying of Terms
4.2. Perspectives of Present Society
4.2.1. Economic Perspectives 20
4.2.2. Political Perspectives
4.2.3. Socio-cultural Perspectives
Chapter V: Historicity of the Church Social Doctrines

5.1. Development of Church Social Doctrines
5.1.1. Stage 1, Industrial Revolution
5.1.2. Stage 2, World Wars
5.1.3. Stage 3, New Social Questions
5.2. Five Great Social Encyclicals 24

5.2.1. Rerum Novarum
5.2.2. Quadragesimo Anno
5.2.3. Mater et Magistra
5.2.4. Pacem in Terris
5.2.5. Populorum Progressio
Chapter VI: Foundation and Principles of Church Social Doctrines

6.1. Foundation, Meaning of Kingdom of God
6.1.1. Spiritually and Bodily
6.1.2. Personal and Socio-political
6.1.3. Present and Future State
6.2. Principles of Church Social Doctrines 32

6.2.1. Dignity of the Human Person
6.2.2. Principles of Solidarity and Subsidiarity
6.2.3. Justice, Peace, and Love
6.3. Overview of the Scopes of the Social Doctrines of the Church
SHS | MODULE 1 &2 3

SUBJECT DETAILS
Subject Classification : Core
Subject Title : Theology3: Social Doctrines of the Church
Pre-requisite : None
Semester : First Semester, A.Y. 2021-2022
Grade Level : Grade 12
Course Description : This course aims for students to identify the Church where they can determine her
mission as a social institution, to develop their sense of critical awareness through inter-
relating the well-known essential social teachings, and interpreting real-life problems in
the society, to become more responsible social beings in the Christian context.
No. of hours/semester: 80 hours (1.5 hours online; 1.5 hours modular/week)
No. of Units : 3 units
Facilitators : Albert C. Ignacio, Edgardo B. Castro
E-mail address : [email protected];
[email protected];
Quarter : 1st (August-Mid October)
SHS | MODULE 1 &2 4

WEEK MOST ESSENTIAL LEARNING COMPETENCIES TOPICS
▪ To identify the Church as a “God’s dwelling place” who has
been with man in every place and time.
▪ To explain the mission of the Church tasked to proclaim the
Gospel in the society;
▪ To determine the role of a Church by recognizing her role and
duty as a teacher of mankind;
▪ To distinguish the positive and negative effects of every
Church models;
Module 1:
▪ To understand the historical, cultural and political context of
1-3 The Church and Her Social
every Church model;
Teaching
▪ To conclude which Church model is the response of the
Church today;
▪ To explain how the Church as a social institution deal with
social issues;
▪ To enumerate the Church concrete steps in their decision-
making process towards Church’s social doctrine;
▪ To communicate the process of see-judge-act in the context
of decision-making in real-life situations;
▪ To define the meaning of Social Doctrines of the Church;
▪ To understand the defining and clarifying of terms regarding
Church Social Doctrine such as doctrine, teaching, tradition
and thought;
▪ To determine the Church social doctrine in the different
perspectives;
▪ To name social institutions or programs with advocacies
related or inspired from Church Social Doctrine;
▪ To understand the concept of the development of Church
Social Doctrines and of encyclical writing;
▪ To explain the stages of development of the Church Social Module 2:
4-8 Doctrine; Introducing the Social Doctrines
▪ To correlate the Church response towards social issues in of the Church
history and in present time through reflecting the five great
social encyclicals;
▪ To understand the foundations and principles of Church
social doctrine;
▪ To explain that the end goal of promulgating the Church
social doctrine is to make the Kingdom of God felt here on
earth, while preparing ourselves to be in God’s presence in
the future;
▪ To summarize the scope of Church Social Doctrines;
SHS | MODULE 1 &2 5

SUBJECT GRADING
PERCENTAGE PERCENTAGE
COMPONENTS
(Academic Tracks) (TVL Tracks)
WRITTEN WORKS
▪ Quizzes
▪ Assignments 50% 30%
▪ Long Quiz (Periodical Exam)
▪ Chapter Submissions
PERFORMANCE TASKS
▪ Online Class Participation 70%
50%
▪ Oral Defense (Title and Proposal)
▪ Peer Evaluation
TOTAL 100% 100%
SHS | MODULE 1 &2 6

MODULE 1 THE CHURCH AND HER SOCIAL TEACHING
Lesson Objectives:
At the end of this lesson, learners will be able to:
▪ To identify the Church as a “God’s dwelling place” who has been with man in every place and time.
▪ To explain the mission of the Church tasked to proclaim the Gospel in the society;
▪ To determine the role of a Church by recognizing her role and duty as a teacher of mankind;
▪ To distinguish the positive and negative effects of every Church models;
▪ To understand the historical, cultural and political context of every Church model;
▪ To conclude which Church model is the response of the Church today;
▪ To explain how the Church as a social institution deal with social issues;
▪ To enumerate the Church concrete steps in their decision-making process towards social doctrine;
▪ To communicate the process of see-judge-act in the context of decision-making in real-life situations;
Week 1 - Online Class
INTRODUCTION
WATCH: “Kindness Boomerang”

(https://www.youtube.com/watch?v=nwAYpLVyeFU)
Watch as the camera tracks an act of kindness as

it passed from one individual to the next and
manages to boomerang back to the person who
set it into motion.
Question: Why kindness is a boomerang?
Images From: Google Images
CHAPTER I: CHURCH’S THREE-FOLD ASPECT
church vs Church What is the difference?
church – a building for public and

especially [Christian] worship (Merriam –
Webster Dictionary)
Church – a body or organization of

religious believers. (Merriam – Webster
Dictionary)
SHS | MODULE 1 &2 7

But, it is more than just a structure or group of believers…
The Church’s Three-Fold Aspect
Identity Church as God’s dwelling place composed of men and women
Mission Enriching and filling the society guided by and with the Gospel
Role Her right and duty
1.1. Identity: God’s Dwelling Place
The Church, sharing in mankind’s joys and hopes, in its anxieties and sadness, stands with every man and
woman of every place and time… The Church becomes the sacrament of God’s love and splendid hope
which gives up hope, inspires us and sustains us in ever authentic undertaking for and commitment to human
liberation and advancement. The Church has been “God’s dwelling place among men (cf. Rev. 21:3)” so
that man is not alone, lost or frightened in his task on making the world more human. (Compendium of
Social Doctrines of the Church, 60)
• The Church stands with every man and woman of every place and time.
• The Church becomes the sacrament of God’s love and splendid hope.
• The Church has been “God’s dwelling place among men” so that man is not alone, lost or frightened in
his task on making the world more human.
1.2. Mission: Proclaiming the Gospel in the Society
"With her social teaching the Church seeks to proclaim the Gospel and make it present in the complex
network of social relations…takes on the task of proclaiming what the Lord has entrusted to her. She
makes the message, present in human history. The Church’s social doctrine is a valid instrument of
evangelization and is born of the always new meeting of Gospel message and social life.” (Compendium
of Social Doctrines of the Church, 62 – 64; 66 – 67)
• the Church seeks to proclaim the Gospel and make it present in the complex network of social
relations…takes on the task of proclaiming what the Lord has entrusted to her.
• She makes the message, present in human history.
• a valid instrument of evangelization and is born of the always new meeting of Gospel message and
social life.
1.3. Role: Her Right and Duty
“With her social doctrine, the Church aims “at helping man on the path of salvation” …The Church has the
right to be a teacher for mankind, a teacher of the truth of faith…of the morals whose source lies in human
nature itself and in the Gospel… It is her right to proclaim the Gospel in the context of society. This right
of the Church is at the same time a duty, because she cannot forsake this responsibility without denying
herself and her fidelity to Christ… Because of the public relevance of the Gospel and faith, because of the
corrupting effects of injustice, that is, of sin, the Church cannot remain indifferent to social matters.”
(Compendium of Social Doctrines of the Church, 69 – 71)
• the Church aims “at helping man on the path of salvation” … The Church has the right to be a teacher
for mankind. It is her right to proclaim the Gospel in the context of society.
• This right of the Church is at the same time a duty, because she cannot forsake this responsibility without
denying herself and her fidelity to Christ.
SHS | MODULE 1 &2 8

• The Church cannot remain indifferent to social matters.
SUMMARY: The Church’s Three-fold Aspect
1. Identity: Church as God’s dwelling place composed of men and women
the Church has been with us all along, and through the Church, God dwells in us by making His presence
felt us guided.
2. Mission: Enriching and filling the society guided by and with the Gospel
The Church’s proclamation of the Gospel by tending to the needs of man in society is also a missionary and
salvific work present in human history.
3. Role: Her right and duty
Her right as a teacher is also her duty because making man’s path for salvation is being faithful to Christ’s
entrustment of the Church mission.
SHS | MODULE 1 &2 9

Week 1 - Modular Class
Activity 1: (Reflection Paper)
GENERAL INSTRUCTIONS:
Refer to your facilitator’s instruction every modular classes for graded alternative/extra activities.
Activities in this module may serve as graded activities and/or supplemental activities to the lessons.
WATCH: Asin ng Lupa

(https://www.youtube.com/watch?v=-JVVmF6EeVA)
INSTRUCTION:
Watch the documentary and make a reflection paper using the guide question
below?
"What was the documentary all about? Cite one specific topic that was
discussed and what are your insights about it."
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SHS | MODULE 1 &2 10

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CHAPTER II: CHURCH’S MODELS ACCORDING TO HER RESPONSE
The Church identifies herself with Christ; she receives her mission; which Christ has entrusted to her; and she
faithfully response to the mission within her role as a teacher of mankind.
Throughout the history, there have been three identifiable responses of the Church concerning the ‘world’ and
social realities.
DIFFERENT RESPONSE OF THE CHURCH
• Some church people see the world as a place of sinners.
• “If you want to be holy, get out of the world.”
• Fuga mundi (to escape from the world)
• Politics is dirty. Economics is complex.
• Leave this matter to worldly people because real Christians

should only be focused on heavenly things.
• This type of thinking still exists among many people today.
• People who “hate the world” imprison themselves in their own

CHURCH AGAINST THE WORLD world and in a special “relationship with their God”, they refuse
(Flight from the World Model) to take care of and develop the world of which they are part.
• “The only thing necessary for the triumph of evil is for good to
do nothing.”
• This church is worldly in all its senses.
• It is immersed in the values of the world, especially involving the

interests of the rich and powerful.
• Pope conspires and crowns kings and queens, in return the

monarch support the needs of the Church.
• Government join forces with clergy.

CHURCH OF THE WORLD
• They form one ruling body while ordinary people follow.
(Medieval Syncresis Model)
• The Church that is actively involved and immersed among the
poor ready to face together with them the issues of individual
lives and the wider society. Being a prophetic Church, it
announces what is good and denounces what is evil.
• This Church participates in various ways to protect the rights of

the poor and struggles with them to end marginalization and
exclusion. This prophetic response of the Church to social
issues is integral to Catholic Social Teaching.
CHURCH IN THE WORLD • It is founded on the life of Jesus whose mission was to give hope
(Prophetic Model) and liberation of the poor, the oppressed and the excluded (the
lost, the least, and the last). The imitation of the life of Jesus
allows each one to help build the Kingdom of God in our midst.

Activity 2: (Case Study)
NOTE: This can be a group activity depending on your respective facilitator.
Research a Social Institution / Social Program run by Church / Locale / religion.
Present here featuring the following details:
1. Name of Program / Institution

2. Nature of Institution
3. Program or Advocacy
4. Activities
5. Other Details
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CHAPTER III: CHURCH’S SPIRITUALITY AS AN INSTITUTION
Guide Questions:
1. Think of a last major decision you had to make. How did you come up with the final decision? In general,
what concrete steps do you take when you want to make a big decision in your life? Label these steps
chronologically.
2. Think of a recent event in your everyday life which might have been the effect of bad decision making.
What did you do or not do that you think led to this wrong decision?
The see-judge-act method began as a process of reflection for the members of a movement under the
leadership of a Belgian priest and later Cardinal Joseph Cardijn. In the 1920s, then young priest Cardijn worked
among young people in the factories to whom he later dedicated his whole life. He taught them how to examine
their situation in the light of basic principles so that they can act responsibly as Christian in their own contexts.
In these small-group reflection sessions, they were invited to ask themselves a series of simple questions.
a. First, there is a need to see the details of the facts or event: What really happended? How did it happen?
Who were involved and affected? What are its causes and consequences?
b. Second, there is need to judge/discern: How do you feel about the situation? What do you think should
have happened based on your values and principles? What does your faith say about it?
c. Third, there is a need to act on the situation: What do you like to change about the situation? What action
shall we take now? Who can we involve in our action?
Cardijn’s metholodogy threatened the factory owners and capitalists. They did not want their young workers to
become critical and responsible. The socialists also did not like Cardijn’s Young Christian Workers. Where his
methods were practiced, the communists lost their dominant control over the labor force. Other priests and
bishops were also against Cardijn. When he was given the change to bring his case before Pope Pius XI in 1924,

he presented the three-step process as a basic method in the spirituality of the Young Christian Workers. The
pope adopted the movement and its methods as his own. The succeeding popes followed.
The three-step process became the Church’s reflection process on teaching social doctrines.
Figure 3.1. Image from: http://itinerantmission.blogspot.com/2020/05/3-phases-of-social-action-see-judge-act.html

Figure 3.2. Image from: https://cruxnow.com/news-analysis/2018/07/recalling-the-belgian-cardinal-who-truly-shaped-franciss-destiny/
3.1. To see
To analyze the concrete situation, its causes and wider consequences.
3.2. To judge/discern
To reflect on and discern how the values of the Gospel and the teachings of the Church help address the
situation. What affirmations and challenges are being posed by the Gospel vis-à-vis the present events we are
analyzing?
3.3. To act
To decide and pursue appropriate actions in response to the needs of the situation, guided by the principles of
the Gospel.
Spirituality in the World, a Worldly Spirituality
As we have seen, the “see-judge-act” process is not only a methodology and strategy. It is a way of life. It is an
expression of Christian spirituality. It is our way of asking what God wants us to do in particular situations and
specific contexts of our lives in society. Being prophetic, it also cuts like a two-edged sword because God’s Word
does. The fruit of these reflections announces the good news of God’s Kingdom and, at the same time,
denounces our personal and social evils.
This spirituality is not a way of holiness that encourages people to escape from the challenges of the world. It is
not a faith that does nothing. Neither is it a reflection and action that is merely a product of ideology. It is a
spirituality that is immersed in the world and the signs of the times, rooted in the Word of God and the reflection
of the Church engaged with the poor, and responsive action to the challenge of attaining spiritual union world
crises.

Activity 3: (Life’s Debate)
INSTRUCTIONS: There are three stories. Using the “see-judge-act” method, express your answers to the
questions in every story.
Note: The photos presented are only for aesthetical purposes. These do not necessarily reflect as real people in
the scenario, if presented, it is purely coincidental.
1. “Aling Maria and Mang Tomas”
Aling Maria sells herbal medicine in Quiapo. Her husband, Mang

Tomas, is a carpenter who is not employed on a regular basis. They
have four children, two of whom finished high school and got married
early, but who still stay with Aling Maria and Mang Tomas with their
young families. The couple’s third child is in the elementary grades while
the youngest is only three years old. Aling Maria earns about P100 a
day at most. With her earnings, she buys rice and a little viand which
they all share.
One day, the owner of the construction company summons Mang Tomas and fires him, after he is accused of
stealing cement and selling it outside. On the same day, the police destroy all the makeshift stalls of the vendors
in Quiapo and send them, including Aling Maria, to jail. She is released after being imprisoned for two days. After
losing his job, Mang Tomas turns to drink.
Aling Maria and Mang Tomas are daily Mass goers to Quiapo church. They have been praying to be freed from
poverty. Now, both of them no longer have work and just stay outside the Church to beg for alms. Every now
and then, the get some coins from people passing by. In their hearts, they believe that God can help them.
Question: Do you agree with Aling Maria and Mang Tomas that prayer is the only answer to their problems? Why
or why not?
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2. “Mang Tonio”
Mang Tonio is a farmer from Albay. For thirty years, Mang
Tonio has been farming in the hacienda of Don Enrico. He
continues the work started by his parents. At harvest time,
he gets 30% of the produce, the rest goes to Don Enrico
as form of rental for the use of his land. From time to time,
particularly when there is no harvest, Mang Tonyo goes to
Don Enirco to borrow money to meet the needs of his
family. After so many years, Mang Tonio is buried deep in
debt.
When the Comprehensive Agrarian Reform Program

(CARP) is decreed by the government, Mang Tonio and
some of his companions hope that they will get a share of
the land they have been tilling for so long.
To avoid being affected by the program, however, Don Enrico decides to subdivide his hacienda and have the
lots titled in the names of his five children. Mang Tonio gets half a hectare as his share. Since Mang Tonio now
has his own land, he is no longer hired by Don Enrico, who has turned to other farmers to till and plant the
remainder of his and his children’s land.
After only few months, Mang Tonio goes to Don Enrico to sell back his half-hectare of land. Mang Tonio tells him
he can no longer afford the cost of planting for lack of capital. Besides, what he harvests from the half-hectare
is not even enough for the daily needs of his family. Don Enrico buys the land at a very cheap price. And because
Don Enrico has already hired other farmers to take Mang Tonio’s place. Mang Tonio and his family take their
chances and leave for Manila, hoping their fortunes would change. They find themselves in a slum area. They
try to survive by joirning others as garbage scavengers; everyday they go through mounds of trash to find
whatever they can sell – scrap paper, plastic, metal, and others – just so they can put food on the table.
Question: Do you agree with Mang Tonio’s decision to return the land to Don Enrico and try his luck in the city?
Why or why not?
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3. “Bado”
Bado has been a worker in the factory for three

years. For an eight-hour work day, he receives
P250. With this amount, he is hardly able to support
his wife and five children, much less pay their house
rent of P2,000 every month. Thus, he takes every
opportunity to work overtime to augment his income.
Bado is a member of the labor union in the factory.

One day, their union stages a strike to ask for the
company to implement the minimum wage law. A
law police squad is deployed and positions itself
between the strikers and the factory. To get to the
office of the factory owner, Bado and his fellow
strikers charge at the policemen blocking their way.
The frightened owncer calls for more police reinforcement. Because Bado is only a contractual worker, his
contract is immediately cancelled as well as those of his fellow union members who are also contractual workers.
Question: Do you agree with the action done by Bado and his co-workers in forcing their way into office of the
factory owner? Why or why not?
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Recapping our lesson, you have learned that:
▪ The Church’s identity is “God’s dwelling place composed of men and women, where the Church has been
with us all along, and through the Church, God dwells in us by making His presence felt us guided.
▪ The Church’s mission is enriching and filling the society guided by and with the Gospel, where the Church’s
proclamation of the Gospel tends to the needs of man in society is also a missionary and salvific work
present in human history.
▪ The Church’s role as teacher is both her right and duty because making man’s path for salvation is being
faithful to Christ’s entrustment to Church mission.
▪ Church had different responses towards her mission throughout the centuries and these models are: a)
Church against the World (Flight from World Model); b) Church of the World (Medieval Syncresis Model),
and; c) Church in the World (Prophetic Model).
▪ The Church has a spirituality when responding to the societal issues and this is the “see-judge-act” method.
The steps are: a) see – to analyze the concrete situation, its causes and wider consequences; b)
judge/discern – to reflect and discern how the values of the Gospel and the teachings of the Church help
address the situation, and; c) act – to decided and pursue appropriate actions in response to the needs of
the situation, guided by the principles of the Gospel.

MODULE 2 INTRODUCING THE SOCIAL DOCTRINES OF THE CHURCH
Lesson Objectives:
At the end of this lesson, learners will be able to:
▪ To define the meaning of Social Doctrines of the Church;

▪ To understand the defining and clarifying of terms regarding Church Social Doctrine such as doctrine,
teaching, tradition and thought;
▪ To determine the Church social doctrine in the different perspectives;
▪ To name social institutions or programs with advocacies related or inspired from Church Social Doctrine;
▪ To understand the concept of the development of Church Social Doctrines and of encyclical writing;
▪ To explain the stages of development of the Church Social Doctrine;
▪ To correlate the Church response towards social issues in history and in present time through reflecting
the five great social encyclicals;
▪ To understand the foundations and principles of Church social doctrine;
▪ To explain that the end goal of promulgating the Church social doctrine is to make the Kingdom of God
felt here on earth, while preparing ourselves to be in God’s presence in the future;
▪ To summarize the scope of Church Social Doctrines;
INTRODUCTION

WATCH: CST in 3 minutes (https://www.youtube.com/watch?v=ELyLdMlFdzA)
CHAPTER IV: INTRODUCING THE SOCIAL DOCTRINES OF THE CHURCH
INTRODUCTION
What are their differences?
DOCTRINE vs. TEACHING vs. TRADITION vs. THOUGHT

Catholic Social Teaching1 is the officially proclaimed teaching of the Catholic Church on social, cultural, political
and economic issues. Based on the Church’s analyses of specific socio-historical contexts (see), it provides
1
Technically speaking, Social Doctrine of the Church is the nomenclature of the academic subject. However,
operationally speaking, we will be using Catholic Social Teaching, as the discussion is moving to apply the
reasoning why CST will be applied throughout the semester.
There will be instances that Social Doctrines of the Church and Catholic Social Teaching are both to be
mentioned, but for the sake of clarity, Social Doctrines of the Church and Catholic Social Teaching entails same
essential usage towards the general concept of the subject.
principles for reflection and criteria for judgement based on the Gospels and the whole of Christian tradition
(judged/discern). Through it, the Church hopes to guide Catholic Christians toward an informed response to the
complex challenges in the socio-political and economics fields (act).
Generally, Catholic Social Teaching comes in the form of social encyclicals which were developed in the late
19th century. It was Pope Leo XIII who issued the first modern social encyclical, Rerum Novarum, in 1891.
The word encyclical comes from the Greek word enkyklios which means “circular” or “general”. Thus, an
encyclical is a circular or letter of the pope to a group of bishops or to all bishops of the world on matters of faith
and morals.
(TRIVIA: The word encyclical shares etymological origins with encyclopedia which means general knowledge.)
The Christian engagement with the ‘world’ and all its aspects, however, has a longer history. It is already found
in the Bible – from the challenging pronouncements of the prophets in Israel; the radical life of Jesus and His
first followers vis-à-vis Jewish and Roman powers; to the teaching of the Fathers of the Church and theologians
on the ownership of goods, usury, violence, and others. Thus, the Catholic Social Teaching is an evolving body
of prophetic thinking that continues to apply truthful Christian practice in ever-changing contexts.
4.1. Defining and Clarifying of Terms
There are various terminologies used to refer to Catholic Social Teaching:
The document from Rome’s Pontifical Commission on Justice and Peace uses the
term “social doctrine” (Compendium of the Social Doctrine of the Church, 2004).
On the other hand, the term “doctrine” reinforces the authoritative character of the
pronouncements. It gives the impression that these teachings are universal, fixed
DOCTRINE
and unchanging.
Meanwhile, Pope Paul VI said that “due to widely varying situations, it is difficult for
us to utter a unified message and to put forward a solution which has universal validity
(Octogesima Adveniens, 4).
Another term used by authors is “Catholic Social Thought”.
The phrase expresses a deep philosophical reflection and serious theological

THOUGHT discernment that go with the pronouncement.
But being just a mere “thought” it does not render the emphasis on action crucial to
the spirituality of Catholic Social Teaching.
Some writers use “Catholic Social Tradition”.
For many people, “tradition” brings to mind old rules and fossilized practices which
the CST is not.
But the strength of the term “Catholic Social Tradition” is found in its insistence that
TRADITION the Church’s engagement with the world is not only inspired by the ‘doctrines’ found
in the encyclicals or in the reflections of learned people like philosophers and
theologians, but in the practices of ordinary persons in everyday life.
Our resilient and simple faith in the context of our struggle for everyday survival
brings back the memory of a long prophetic social tradition found in the lives of the
prophets of Israel and the witness of Jesus Himself.
We believe, therefore, that “Catholic Social Teaching” encompasses not only the
teachings of the pope and the bishops coming from encyclicals and official
statements. We hold that the official Church has a lot to learn from the voices of
ordinary believers, born out of painful struggle and honest fidelity, particularly those
TEACHING living in the fringes of society.
They are the wellsprings of and inspiration for Catholic Social Teaching. It is our belief
that “Catholic Social Teaching” can also develop from these voices founded as they
are on real faithful lives in the “rough grounds”.
Thus, it is the ultimate goal of these learning modules: that ordinary people in grassroots communities are heard
through their participation in all the exercises and activities.
4.2. Perspectives of Present Society
Describe the present situation of the following:
FAMILY IN THE WORKPLACE IN THE GOVERNMENT ON THE STREETS
4.2.1. Economic Perspective
Some people think that the root cause of our present

problems (maybe you have observed in the family, on the
streets, factories, and offices or in the government is
economy.
It is all about “money” or lack of it. Without a job, one does

not have money. Such a situation leads to many other
problems such as: hunger, domestic violence, crime,
unemployment, and others.
4.2.2. Political Perspective

Other people, however, think that our problems can be
traced to politicians and the way they practice politics. Many
of these politicians see their positions as sources of personal
aggrandizement through project kickbacks and pork barrel
allotment.
They take advantage of political power to ensure that their

relatives are benefitted and get elected into positions
themselves. Graft and corruption practices are so rampant
among many politicians and in the government bureaucracy
that the money for basic services goes to their own pockets.
Bureaucratic red tape, delays in the delivery of public services, and opportunism especially during elections
worsen the situation of the many who are in need.
4.2.3. Socio-cultural Perspective
Others believe that our problem is mainly social and cultural. It is

because society discriminates and segregates people according to
class, age, color, culture, physical appearance or religion that we
experience all these problems. These cultural processes lead to deeper
poverty, corruption, violence, discrimination, especially among the
excluded.
Each perspective or framework has its own advantages and disadvantages. The challenge for every local
community (be it a barangay, parish or organization) is to look at the events of the community closely and
determine for themselves the real root causes in their context. It is this close analysis of specific conditions by
those that are directly affected that is crucial, not some prefabricated analysis dictated by ideological biases
coming from somewhere else. Such an analysis of the local community is important because the effectiveness
of our responses also depends on the depth of our reflection.
Activity 4: (Case Studies)
INSTRUCTION: Using news clippings from newspapers or online articles, provide a case study on the community
problems towards:
• Economic Perspective
• Political Perspective
• Socio-cultural Perspective
NOTE: Your facilitator will provide further instructions.
CHAPTER V: HISTORICITY OF THE CHURCH SOCIAL DOCTRINES
5.1. Development of the Church Social Doctrines
Catholic social doctrine is clearly discernible body of official teachings on the social order, in its economic and
political dimensions. It did not begin to take formal shape until the end of the nineteenth century, which is not to
say that the Catholic Church expressed no official interest in, or concern for, the world outside the sanctuary until
Pope XIII’s encyclical, Rerum Novarum (The Condition of Labor), in 1891 – from there, other social encyclicals
were written which developed the Church’s social doctrines.
But not until Leo XIII did the Catholic Church begin to articulate in its official hierarchical teaching in a consciously
systematic manner a theology of social justice and all that this implies.

Catholic social doctrine is not a detailed blueprint for the reform of the world. It offers rather a broad theological
and philosophical framework of social analysis. Thus far Catholic social doctrine has been developed in three
stages:
5.1.1. Stage One, Industrial Revolution
Figure 5.1. Image From: https://www.slideshare.net/bbednars/industrial-revolution-73300504
Stage One consists of the Church’s response to the problems posed by the Industrial Revolution.
Industrial Revolution refers to the process of change from an agrarian and handicraft economy to one
dominated by industry and machine manufacturing. These technological changes introduced novel ways of
working and living and fundamentally transformed society. This process began in Britain in the 18th century and
from there spread to other parts of the world. (Encyclopedia Britannica)
The principal issues are the following:
• Role of the government in society and in the economy;

• The right of laborers to organize;
• The principle of a just wage;
• A Christian critique of both capitalism and socialism;

5.1.2. Stage Two, Second World War
Figure 5.2. Image From: https://www.theatlantic.com/photo/2011/07/world-war-ii-conflict-spreads-around-the-globe/100107/
Stage Two emerges during the Second World War and continues to the present (overlapping with a third stage).
World War Two refers to the conflict that involved virtually every part of the world during the years 1939–45.
The principal belligerents were the Axis powers—Germany, Italy, and Japan—and the Allies—France, Great
Britain, the United States, the Soviet Union, and, to a lesser extent, China. The war was in many respects a
continuation, after an uneasy 20-year hiatus, of the disputes left unsettled by World War I. The 40,000,000–
50,000,000 deaths incurred in World War II make it the bloodiest conflict, as well as the largest war, in history.
(Encyclopedia Britannica)
The key events in this stage are the:
• Internationalization of Catholic social doctrine;

• Confronting the growing material interdependence of the world;
• Seeking to provide a moral framework for the political, economic, and strategic issues facing the human
community;
The principal issues are the following:
• Political and juridical organization of the international community;

• Demands of international social justice in determining the rules and relationships of international
economic policy;
• Moral issues regarding warfare in a nuclear age

5.1.3. Stage Three, New Social Questions
Figure 5.3. Image From: https://www.fastcompany.com/90287257/7-social-issues-ceos-will-prioritize-in-2019
Stage Three, which tackles about “New Social Questions”, refers to the examination of issues faced in an acute
way by postindustrial societies, which have been transformed by technology and its effects, especially in the
area of communications and mobility. On the other hand, the social doctrines return to the theme of how
postindustrial and developing societies are related internationally, which focuses on the forms of organization
which compete for primacy in society and on the intellectual currents which seek to legitimate other kinds of
social and political orders.
These “new social questions” speak of our alienation from the products and byproducts of technology:
• Environmental pollution and destruction;
• The arms race;
• The widening gap between rich and poor;
• Increasingly sophisticated methods of torture and oppression;
• Wasteful attitudes and practices;
• Inflation, and;
• Modern methods of warfare;

Activity 5: (Reflection Paper)
WATCH:
Industrial Revolution (https://www.youtube.com/watch?v=Xh_Lk7kDrUI)
Brief History of World War II (https://www.youtube.com/watch?v=HUqy-OQvVtI)
10 Biggest Challenges the World is Facing (https://www.youtube.com/watch?v=5P1jRI7nYEQ)

Week 6 – Online Class
5.2. The Five Great Social Encyclicals
Social Encyclicals, according to the Social Encyclicals entry in Encyclopedia of Catholic Social Thought, Social
Science, and Social Policy are: "A large-scale, detailed letter sent out by the pope to everyone in the world,
treating social issues (usually economic ones) with a combination of critique and counsel, defining
paramount principles, pointing out urgent problems suggesting a direction for solutions." (Edited by
Michael Coulter [et al.], Scarecrow Press, Inc. 2007, page 978)
As mentioned, Pope Leo XIII’s Rerum Novarum remained a critical source of Catholic social teaching to be built
upon and expanded by other encyclicals on key anniversaries of its publication. Its boldness, relevance, and
practicality of many of its insights most likely contributed to its popularity and endurance
(https://environment.yale.edu/news/article/frequently-asked-questions-about-the-papal-encyclical)
There are many social encyclicals that have been written after Rerum Novarum even today. However, major
social encyclicals are called “five great social encyclicals” which became foundations of our present Catholic
social doctrines.
Titles of Encyclicals are in Latin indicating the first word or set of words of the text written in the encyclical.
The following source are from:
http://holyspiritlibrary.pbworks.com/w/page/18886164/Social%20Encyclicals
https://www.cctwincities.org/education-advocacy/catholic-social-teaching/major-documents
5.2.1. Rerum Novarum
LATIN TITLE Rerum Novarum
ENGLISH TRANSLATION “Of new things”
SUBJECT On the Condition of Workers

WRITTEN / PROMULGATED
Pope Leo XIII
BY
DATE May 15, 1891
This seminal work on modern Catholic social thought addresses the plight
of the industrial workers in the wake of the Industrial Revolution. It calls for
the protection of the weak and the poor through the pursuit of justice while
excluding socialism and class struggle as legitimate principles of change.
It affirms the dignity of work, the right to private property, and the right to
form and join professional associations.
SUMMARY
The encyclical is comprised of five parts:
• examination of the working class,
• the role of the church in social affairs,
• alleviating poverty,
• rejection of laissez-faire and
• promotion of volunteer organizations

5.2.2. Qudragesimo Anno
LATIN TITLE Quadragesimo Anno
ENGLISH TRANSLATION “Forty Years”
SUBJECT On the Reconstruction of Social Order

Pope Pius XI
BY
DATE May 15, 1931
Written during the Great Depression, this was in response to the alarming
concentration of wealth and power in the socio-economic realm, Pius XI
calls for the reestablishment of a social order based on the principle of
subsidiarity.
This letter critiqued the current economic system and sought to promote
institutional reform. The encyclical reviews catholic social teaching and
calls for catholic social action.
In commemorating the 40th anniversary of Rerum Novarum, this encyclical

SUMMARY reaffirms the need for a social order animated by justice.
Themes of this encyclical are:

• Changes since Rerum Novarum
• Private Property
• Capital and Labor
• Social Order
• Communism and Socialism
5.2.3. Mater et Magistra
LATIN TITLE Mater et Magistra
ENGLISH TRANSLATION “Mother and Teacher”
SUBJECT On Christianity and Social Progress

Pope John XXIII
BY
DATE May 15, 1961
Applying the teachings of his predecessors to modern problems, and
affirming the role of the Church as a teacher, and as a nurturing guardian
of the poor and oppressed, John XXIII calls for a greater awareness of the
need for all peoples to live as one community with a common good. Special
attention is focused on the plight of the farmers and farm workers in
depressed rural, agricultural economies.
SUMMARY The encyclical has four sections that address the following issues:
• clarification of previous papal statements on catholic social thought,
• analysis of Pope Leo XIII's major areas of teaching;
• problems of agricultural economies, and;
• the importance of truth, justice and love in rebuilding a sound social
order.

5.2.4. Pacem in Terris
LATIN TITLE Pacem in Terris
ENGLISH TRANSLATION “Peace on Earth”
SUBJECT On Establishing Universal Peace in Truth, Justice, Charity and Liberty

Pope John XXIII
BY
DATE April 11, 1963
Covering the entire spectrum of relations between individuals, between the
individual and the community, and between nations, John XXIII affirms the
inviolability of human rights. Peace, based on mutual trust, can be well-
founded only if undergirded by a unity of right order in human affairs arising
from a genuine respect for and adherence to the law of God.
SUMMARY
The four parts of this encyclical deal with the following:
• individual responsibility;
• relationship between people and the laws that govern them;
• government responsibility, and;
• a call for governments to be interdependent on each other.
5.2.5. Populorum Progressio
LATIN TITLE Populorum Progressio
ENGLISH TRANSLATION “On the Development of Peoples”
SUBJECT On the Development of Peoples

Pope Paul VI
BY
DATE March 26, 1967
Calling attention to the worsening marginalization of the poor, Paul VI
presents the various dimensions of an integral human development and
the necessary conditions for growth in the solidarity of peoples. Only with
an accompanying theological reflection on liberation from injustice and
genuine human values can there be true development towards a more
human condition.
SUMMARY This letter supports the plight of those who are striving to escape poverty
or misery.
The three parts of the letter deal with the following:

• human development and the drive to see more, know more and do
more,
• human solidarity, and;
• a plea to accept responsibility for the whole of humanity;

Activity 6: (Summary Paper)
INSTRUCTION: Make a summary paper about Pope Francis’ social encyclicals.
• Latin Title
• English Translation
• Subject
• Date
• Summary

Weeks 7 & 8 - Online Class
CHAPTER VI: FOUNDATION AND PRINCIPLES OF CHURCH’S SOCIAL DOCTRINES
6.1. Foundation, Meaning of Kingdom of God
Example of Situations in the Bible
• Mt. 23:34-40 (Sheep and Goats)

• Luke 4: 18 – 20 (Proclamation of Kingdom)
• Luke 10:33 – 37 (Good Samaritan)
• Luke 14:21 – 24 (The Ladder)
• Luke 15:8-10 (The Missing Silver)
• Mark 4: 30 – 32 (The Mustard Seed)
• Mark 4: 26 – 29 (The Growing Seed)
• Luke 13:20-21 (Dough and Leaven)
• Matthew 13: 45-46 (Trader of Pearls)
• Mark 2:23-28 (People and the Sabbath)
• Mk. 12: 1-6 (The Evil Farmer)
• Mt. 25:7-12 (Ten Maidens)
• Lk. 12:16-21 (The Rich Fool)
• Lk. 16:22-27 (Rich Man and Lazarus)
• Mt. 25:24-30 (Treacherous Help)
• Lk. 15: 25-30 (The Elder Brother)
• Mt. 25: 24-30 (The Treacherous Help)
• Mt. 24:48-51 (The Lazy Servant) Figure 7.1. Image From: Google Images
• Mt. 25:41-46 (The Last Judgement)
• Mt. 18:28 – 34 (The Heartless Slave)
• Mt. 23:13-15 (The Pharisees)
• Mt. 24:48-51 (The Lazy Servant)
It is clear from the biblical messages which values and acts are needed for people to reach the Kingdom of God.
We also see which ones lead us away from it.
What is the Kingdom of God?
• The term appears almost a hundred times in the Gospels.
• It refers to the “ruling activity of God over peoples and the whole of creation.”
• “Kingdom of God” was more or less specific to the time of Jesus.
“God’s reign over creation”
• Refers to a transformed world which also reflects and expresses the characteristics and nature of God:
freedom and joy, equality and justice, fullness of life and human well-being.
Jesus, to show what this Kingdom concretely means (by responding to the needs of people):
• Heal the sick

• Made the lame walk
• Fed thousands
• Restored to life
• Talked to lepers, prostitute, tax collectors (sinners)
God does not want people to suffer, but to experience total human well-being: mind, body and spirit.
Theologians call it “integral salvation” and preaching the Good News of God’s Salvation is to do “integral
evangelization.

6.1.1. Spiritual and Bodily
In the life of Jesus, God does not, in a literal sense save our souls. The Kingdom of God refers to the salvation
of the total person.
The Kingdom of God is not only personal: something that is deep in our hearts, between “me and my God.”
It is socio-political: something that is seen in our social relationships and economic-political structures.
“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” (Synod of Bishops, 1971)
6.1.2. Present and Future State
• Present but not yet

o It is already here, so we rejoice and celebrate
o It is not yet here, so we continue to struggle and pray for the coming of God’s Kingdom
Church is not itself the Kingdom of God. But as a Sacrament, the Church points to some directions where the
seeds and hopes of the Kingdom are found. Catholic Social Teaching (CST) proposes a specific method in
coming up with a decision on how to act in our socio-political and economic world.
More than content and “doctrine,” a way of life, a path to discernment of our actions in the world. This means we
do not memorize the teaching but learn the process. We do not pass on the doctrine but live the way. This speaks
to the unfinished project because as the people continually discern what to do every day in their lives, also grows
and evolves as practiced.
6.2. Principles of Church’s Social Doctrine
6.2.1. Dignity of the Human Person
A just society thus can only become reality “when it is based on the respect of the transcendent dignity of the
human person”. The world realized that economic development has no meaning when the rights of human beings
are tramples upon and neglected. Authentic development presupposes that we respect the rights of each and
every human being.
6.2.2. Solidarity and Subsidiarity
The Church emphasize the importance of individual initiatives, the formation of groups, and associations from
the grassroots in order to promote their rights. (Subsidiarity).
It is a human right and responsibility of each person to participate in decision-making and action in all areas of
politics, economy, culture and religion in the pursuit of the common good (Solidarity).
6.2.3 Justice, Peace, Love
It is clear from Catechism for Filipino Catholics, which says, “But in stressing love we are not referring to the
pious, individualistic “charity” of the rich who give out their superabundance, often acquired through unjust
exploitation of the poor. Rather, we are referring to a charity that “is never able to be separated from justice” (CL,
42).
It is love animating the Filipino Christian’s response to building a just society. The lay faithful are never to
relinquish their participation in “public life,” that is, in the many different economic, social, legislative,
administrative, and cultural areas, which are intended to promote organically and institutionally the common
good (CL, 42).
“Give and give until it hurts, because if it never hurts you have not given.” – St. Theresa of Calcutta (Mother
Theresa)
“Justice is the first demand of love. It is the important condition of an authentic love of neighbor.”

6.3. Overview of the Scopes of the Social Doctrine
The Scopes of the Catholic Social Doctrines are the following:
• Human Dignity (with overview on Marriage and Family)

• Human Rights
• Human Work and Labor
• Common Good
• Preferential Option for the Poor
• Political Participation
• Care for the Creation
• Promotion of Peace

Week 7 & 8 - Modular Class
Activity 7: (News Compilation)
INSTRUCTION: Using news clippings from newspapers or online articles, provide a case study on the issues
about:
• Human Dignity (with overview on Marriage and Family)

• Human Rights
• Human Work and Labor
• Common Good
• Preferential Option for the Poor
• Political Participation
• Care for the Creation
• Promotion of Peace

Recapping our lesson, you have learned that:
▪ Catholic Social Teaching is the officially proclaimed teaching of the Catholic Church on social, cultural,
political and economic issues.
▪ Various terminologies are used to refer to Catholic Social Teaching such as:
o DOCTRINE – refers to authoritative character of pronouncements, but it gives impression that

these teachings are universal, fixed, and unchanging.
o THOUGHT – refers to deep philosophical reflection and serious theological discernment that go
with pronouncement, but it does not render emphasis on action.
o TRADITION – refers to bringing mind old rules and fossilized practices, which the CST is not.
o TEACHING – refers to the official pronouncement of Church leaders coming from deep
philosophical and theological reflection, which also comes from the voices and experience of
ordinary people in grassroots communities, that they are heard through their participation in all
the exercises and activities.
▪ Catholic Social Teaching observes the present society in finding the root cause of social problems in
difference perspectives such as:
o Economic – some think that poverty is the root cause of social problems;
o Political – some think that people who abuse the way they practice politics are the root cause of
social problems
o Socio-political – some think that social issues of discrimination and segregation towards society
and culture are the root cause of societal problems.
▪ Catholic Social Doctrines were developed based on three stages:
o Stage One – the Church addresses the issues towards the effects of Industrial Revolution such
as:
▪ Role of the government in society and in the economy;
▪ The right of laborers to organize;
▪ The principle of a just wage;
▪ A Christian critique of both capitalism and socialism;
o Stage Two – the Church addresses the issues towards the effects of World War 2 such as:\
▪ Political and juridical organization of the international community;

▪ Demands of international social justice in determining the rules and relationships of
international economic policy;
▪ Moral issues regarding warfare in a nuclear age
o Stage Three – the Church addresses issues towards the “New Social Questions” that speak from
the products and byproducts of technology such as:
▪ Environmental pollution and destruction;
▪ The arms race;
▪ The widening gap between rich and poor;
▪ Increasingly sophisticated methods of torture and oppression;
▪ Wasteful attitudes and practices;
▪ Inflation, and;
▪ Modern methods of warfare;
▪ The five great social encyclicals are: a) Rerum Novarum; b) Quadragesimo Anno; c) Mater et Magistra; d)
Pacem in Terris, and; e) Populorum Progressio.
▪ The Kingdom of God is about “God’s reign over creation” where it is about integral salvation where it is: a)
spiritual and bodily; b) present and future state.

▪ The principles of Catholic Social Doctrine are: a) Dignity of the Human Person; b) Solidarity and
Subsidiarity, and; c) Justice, Peace, Love.
▪ The Scopes of Catholic Social Doctrines are: a) Human Dignity; b) Human Rights; c) Human Work and
Labor; d) Private Property; e) Common Good; f) Preferential Option for the Poor; g) Political Participation;
h) Care for the Creation, and; i) Promotion of Peace.

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SHS | MODULE 1 &2 1

“What good is it, my brothers (and sisters),

- James 2:17 – 18, NABRE

SHS | MODULE 1 &2 2

CONTENTS PAGE NO.

Chapter II: Church’s Models According to her Response

Chapter III: Church Spirituality as an Institution

***END OF MODULE 1***

CONTENTS PAGE NO.

Chapter V: Historicity of the Church Social Doctrines

5.2. Five Great Social Encyclicals 24

Chapter VI: Foundation and Principles of Church Social Doctrines

6.2. Principles of Church Social Doctrines 32

6.3. Overview of the Scopes of the Social Doctrines of the Church

***END OF MODULE 2***

SHS | MODULE 1 &2 3

Subject Classification : Core

Subject Title : Theology3: Social Doctrines of the Church

Semester : First Semester, A.Y. 2021-2022

Grade Level : Grade 12

No. of hours/semester: 80 hours (1.5 hours online; 1.5 hours modular/week)

No. of Units : 3 units

Facilitators : Albert C. Ignacio, Edgardo B. Castro

E-mail address : [email protected];

Quarter : 1st (August-Mid October)

SHS | MODULE 1 &2 4

***END OF MODULE 2***

SHS | MODULE 1 &2 5

TOTAL 100% 100%

SHS | MODULE 1 &2 6

At the end of this lesson, learners will be able to:

Week 1 - Online Class

WATCH: “Kindness Boomerang”

Watch as the camera tracks an act of kindness as

Question: Why kindness is a boomerang?

Images From: Google Images

CHAPTER I: CHURCH’S THREE-FOLD ASPECT

church vs Church What is the difference?

church – a building for public and

Church – a body or organization of

SHS | MODULE 1 &2 7

The Church’s Three-Fold Aspect

Identity Church as God’s dwelling place composed of men and women

Role Her right and duty

1.1. Identity: God’s Dwelling Place

1.2. Mission: Proclaiming the Gospel in the Society

• She makes the message, present in human history.

1.3. Role: Her Right and Duty

SHS | MODULE 1 &2 8

SUMMARY: The Church’s Three-fold Aspect

1. Identity: Church as God’s dwelling place composed of men and women

3. Role: Her right and duty

SHS | MODULE 1 &2 9

Activity 1: (Reflection Paper)

WATCH: Asin ng Lupa

SHS | MODULE 1 &2 10

Week 2 - Online Class

CHAPTER II: CHURCH’S MODELS ACCORDING TO HER RESPONSE

DIFFERENT RESPONSE OF THE CHURCH

END OF MODULE 1

END OF MODULE 2

END OF MODULE 2