THEO NOTES

MODULE 1

The Church's social teaching is founded on the inherent dignity of the human person, whom God created
in His image. The Church calls us to affirm, protect, and promote this dignity by recognizing human rights,
which are universal, inviolable, and inalienable. The Church’s main concern is the integral development of
the human person. Only through this development can we truly speak of the common good, where
principles such as the universal destination of goods, preferential option for the poor and vulnerable,
subsidiarity, participation, and solidarity play supporting roles.

Module 1 introduces the 7 key principles of the Church’s social teaching, which include:

1.​ Dignity of the human person

These principles form the core of the Church’s social teaching, which is an integral part of its mission. The
Church views this body of thought as a valid tool for evangelization, interpreting the “signs of the times.”
As a teacher, the Church has both the right and the duty to proclaim the liberating aspect of the Gospel in
all dimensions of human life.

The Church’s social teachings are theological and moral in nature, designed to guide people’s behavior
and grounded in the Bible and Church tradition. The principles of the Church’s social teaching will serve
as the primary reference for interpreting and evaluating the social morality of economic, political, and legal
structures.

CST principles are theological-moral guides based on the Bible and Church tradition.

Aim: Evaluate the morality of social structures (economic, political, legal).

1.​ Human Dignity

Every individual is sacred, made in God's image, and has innate dignity.

The Catholic social teaching principle of human dignity is about understanding that each of us is made in
God’s image. As such, every person is sacred and has an innate human dignity because each one bears
a resemblance of God.

All are equal in dignity. The recognition of this truth entails respect and protection of every human being.
The human rights which are universal, inviolable, and inalienable affirm, protect, and promote this dignity.

The principle of the dignity of the human person is the heart of the Church's social teaching. All the other
principles point to the common of every human person.

2.​ Common Good

Conditions allowing individuals and groups to reach fulfillment.

The Catholic social teaching principle of the common good “is the sum total of social conditions which
allow people, either as groups or as individuals, to reach their fulfillment more fully and more easily”. This
principle is based on the truth of our inherent dignity, unity, and equality as a people.

Both the individual persons and the government have the responsibility to commit to the common good of
all. The government, however, has the bigger responsibility to protect and promote the common good of
all for it is for this reason that it exists.

Finally, the common good of society is not an end in itself; it has value only in reference to attaining the
ultimate ends of the person and the universal common good of the whole of creation. God is the ultimate
end of creations.

3.​ Universal Destination of Goods (Distributive Justice)

All material goods are meant for everyone, ensuring equitable access.

The principle of the universal destination of goods/distributive justice is the direct implication of the
principle of the common good. It reminds us that “everything that God created is meant for all, for it is
God’s first gift to sustain our life. They are meant to be shared fairly under the guidance of justice
tempered by charity.” For us to attain the common, we need access to these necessities of life, such as
food, clothing, shelter, health, and education for us to fully develop as human beings. It is the first
principle of the whole ethical and social order.

The Church social teaching also calls for recognition of the social function of private property, which the
person acquires through work. The principle of the universal destination of goods is subordinated to the
right to common use. It entails obligations on the part of the owner, who acquires it through work, to use it
as a means for his/her and the society’s full development.

4.​ Preferential Option for the Poor

Prioritize the needs of the poor and marginalized in decisions and policies.

The immediate significance of the universal destination of goods/distributive justice is the principle of the
preferential option for the poor. The universal destination of goods further requires us to take special care
for those who have difficulty and/or deprived access to the basic human needs – the poor and the
marginalized. The principle of the preferential option for the poor is based on Jesus’ words and deeds.

The Church teaches us that giving preferential options for the poor means we should feel the need to
think first of the needs of those who are most vulnerable. The poor and vulnerable have a special place in
the kingdom of God. Putting into practice the preferential option for the poor means considering the
impact of our own decision and of public policy on the most vulnerable members of society. Christ taught
that when we feed the hungry, offer hospitality to the stranger, clothe the naked, look after the sick and
visit those imprisoned, we are looking after Him.

This video tells us that Jesus came into the world so that he could be one with us and especially showing
his deep love and concern for the poor. It further challenges us to address both the immediate needs of
the poor and the systemic problems in our society.

5.​ Subsidiarity

Higher-order societies should support, not overpower, lower-order communities.

The Catholic social teaching principle of subsidiarity is about empowering communities. It means that “all
societies of a superior order must adopt attitudes of help (“subsidium”) — therefore of support, promotion,
development — with respect to lower-order societies” (CCSD # 186). This principle “is opposed to certain
forms of centralization, bureaucratization, and welfare assistance. In practice, larger organizations such
as governments or international agencies should not abandon their responsibilities but must work in
partnership with local communities and groups with an attitude of humility” (CCSD # 187). “Larger
organizations such as governments or international agencies should not abandon their responsibilities but
must work in partnership with local communities and groups with an attitude of humility. Local groups
have important insights into what is best for their communities. They need to have a say and to influence
the outcome”

the Church teaches us that "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.”

This video tells us that the responsibility for addressing social and economic problems belongs to the
closest community or authority that can handle those problems, so individuals are responsible for things.
While larger authorities like churches, community organizations and local governments should do those
things that individuals can't do.
 6.​ Participation

Active contribution to cultural, political, and social life.

The Catholic social teaching principle of participation is “a series of activities by means of which the
citizen contributes to the cultural, economic, political and social life of the civil community to which one
belongs”

Citizens are called to exercise freely and responsibly their civic role with and for others. Participation is
one of the pillars of all democratic orders and one of the major guarantees of the permanence of the
democratic system. It can be achieved in all the different relationships between citizens and institutions.

The Church teaches us that each one of us has a part to play in our communities. Participation
recognizes our unique contribution to society. We are called on to be active members of our local and
global communities. Participation as a distinguishing mark of democracy is a big challenge in totalitarian
or dictatorial societies. This video tells us that God created us as people to be sacred to worship Him but
also to be social beings to love and to live in community and care for one another. The family is really the
first school of communications. It is really the first place that we learned to love, to be loved and to give of
ourselves so that we are prepared to go out into a community and to serve other people.

7.​ Solidarity

Recognizing everyone as brothers and sisters, fostering unity and care.

The Catholic social teaching principle of solidarity is about recognizing others as our brothers and sisters
and actively working for their good. In our connected humanity, we are invited to build relationships to
understand what life is like for others who are different from us. Solidarity “highlights in a particular way
the intrinsic social nature of the human person, the equality of all in dignity and rights and the common
path of individuals and peoples towards an ever more committed unity.” (CCSD #192).

The Catholic social teaching principle of solidarity is about recognizing others as our brothers and sisters
and actively working for their good. In our connected humanity, we are invited to build relationships to
understand what life is like for others who are different from us. Solidarity “highlights in a particular way
the intrinsic social nature of the human person, the equality of all in dignity and rights and the common
path of individuals and peoples towards an ever more committed unity.” (CCSD #192).

This video tells us that solidarity is based on our common belief that everything was created by God and
that all creatures are related to one another in this one beautiful community called creation. It further tells
us solidarity is more than a feeling; it is a commitment for the welfare of the other where we see each
other as our brothers and our sisters regardless of race or nationality. We are one doing something by
reaching out to them, saying that we care for them.