CLE 11 Handout for Students PDF

CHRISTIAN LIFE EDUCATION Catholic Social Teaching and Personal Development SY 2024 - 2025 LESSON HANDOUTS Semester 1...

CHRISTIAN LIFE EDUCATION Catholic Social Teaching and Personal Development SY 2024 - 2025 LESSON HANDOUTS Semester 1 Semester 2 Life of St Ignatius of Loyola and Pilgrims of Hope A Faith that Does Justice The Life of Saint Ignatius, the Itinerant The Dignity of Human Work Ignatian Maxims Year of Prayer and Jubilee of Hope The Principle of the Common Good Saint Ignatius and Mental Health Subsidiarity Introduction to Personal Development Human Rights Introduction to Personal Development Preferential Option for the Poor Introduction to Catholic Social Teaching Emotional Intelligence Overview and Historical Background Role of the Church in the Modern World (Vatican II) The Principle of Solidarity Brief Background of Catholic Social Teaching and Methods 7 Themes of Catholic Social Teaching Pastoral Circle The Dignity of the Human Person Knowing Oneself Integral Human Development The Reality of Human Suffering The Human Person in the Face of Suffering Catholic Social Teaching on Human Dignity Caring for our Common Home Global Climate Change and Ethics Primer on Laudato Si’ Integral Ecology The Family, Community, and Participation Personal and Social Relationships Traditional and Contemporary Family Structures and Legacies Parenting Styles Christian View of the Family Catholic Social Teaching on the Family and Social Responsibilities of the Family Values of the Kingdom of God Kingdom of God in Scriptures Freedom, Justice, Peace MODULE 1 CLE 11: Catholic Social Teaching and Personal Development The Life of Saint Ignatius Prepared by: Mr Loiz Most of us have important places with great relevance to our lives – where we grew up, where we studied, where we met our best friends, etc. The same applies to Saint Iñigo Lopez de Oñaz y Loyola (more popularly known as Saint Ignatius of Loyola). There are several significant places of great significance to his person and to his mission. Some may say that he was an itinerant, a traveler. But one thing is sure... our holy founder travelled with Christ. Gipuzkoa (Spain) - This was the town of Saint Ignatius. He was born there in the Castle Loyola in 1491. He’s technically not Spanish but Basque. Gipuzkoa was not under Spain during that time. His family was of noble origin. His mom died when he was still a child. He grew up seeing a very prayerful yet very scandalous family. He became a man of many sins. He was very vain. He was also known for being a womanizer. Pamplona (Spain) - Pamplona, at that time, belonged to the Kingdom of Navarre. Saint Ignatius was drafted as one of the soldiers who were tasked to defend the city. In 1521, during an attack, a cannonball shattered his leg. He was brought back to Loyola to rest. His leg bone was set, but he did not like how it looked (remember, he was really vain) so, he chose to have another operation, without anesthesia. While recovering, he read two religious books because there were no other books available. However, these two books on the life of Christ and the life of the saints changed the way he looked at himself, at life, and at God. He soon realized that he was being called to a new kind of life. Montserrat (Spain) - Upon recovery, he went to the Benedictine abbey in Montserrat. Before the blackened image of the Blessed Virgin Mary, prayed fervently all night. And then, as an act of surrendering his old life, he offered to Our Lady of Montserrat his sword and his dagger. Manresa (Spain) - In a cave in Manresa, he found time to be alone and reflect on many things. He thought of sad and painful things which even led him to contemplate suicide. But, with God’s grace, he was able to deepen his spirituality. It was in Manresa where he penned his most famous work, The Spiritual Exercises, which has become the guiding document of thousands of men and women for 500 years towards spiritual transformation. Cardoner (Spain) - Cardoner is a river in Spain. Saint Ignatius narrated that one day in 1522 while travelling from Manresa, he stopped by the banks of Cardoner. While sitting in front of the river, he somehow reached a point of enlightenment. He did not see any vision, but he soon understood many things connected to the faith. 2  Jerusalem (Israel) - Saint Ignatius was able to fulfill one of his dreams – to go to the Holy Land. He wanted to stay there so that he could help the Christians in converting people to Christianity. But he soon found himself back to Europe where he found his new call. Paris (France) - He wanted to preach to the people. But he had no theological degree. He was actually imprisoned by the Church three times because he preached without any degree. So, he went to Paris to study. There, he met two men who would become his best friends – Saint Francisco Xavier and Saint Pierre Favre. Soon, he was able to gather a group of six men (which included Xavier and Favre) who became known as the “First Companions.” In 1534, the seven of them went into a church in Montmartre in Paris, and there they made their vows as the founding members of the Society of Jesus. La Storta (Italy) - In 1537, Saint Ignatius was traveling to Rome with Saint Pierre Favre and Diego Laynez. They stopped at a Church in La Storta. There, Saint Ignatius had a vision of God the Father handing him a cross, and Jesus who said to him, I will be favorable to you in Rome. Rome (Italy) - Saint Ignatius did not, at first, understand what Jesus meant in his vision. He thought that he and his companions would be martyred in Rome. But the realization of the vision came in the person of the pope himself. Pope Paul III warmly welcomed him. He presented the Society of Jesus to the Pope. Eventually, in 1540, Pope Paul III officially approved the Society of Jesus. Saint Ignatius was chosen to become the first superior general of the Jesuits. He served as the Society’s leader for 16 years. While in Rome, he was able to lead the Jesuits. He was able to send missionaries all over Europe and to Asia (like Saint Francisco Xavier). He was able to set up 35 schools run by the Jesuits. At the time of his death, there were already 1,000 Jesuits. He died in Rome in 1556. It was also in Rome where he was proclaimed a saint (with Saint Francisco Xavier) in 1622 by Pope Gregory XV. Point for Reflection What areas of my life have I seen the movements of God in? Supplementary Learning Materials Ignatius of Loyola – Finding God In All Things Saint Ignatius Loyola Saint Ignatius and the Jesuits Source: http://www.xavier.edu/mission-identity/heritage-tradition/who-was-St-Ignatius-Loyola.cfm 3 MODULE 1 CLE 11: Catholic Social Teaching and Personal Development Ignatian Maxims Prepared by: Mr Loiz Saint Ignatius of Loyola lived a unique faith life. When he surrendered his military life to follow the path of God, he experienced God through his Jesuit brothers, his ministry, the poor, and even through silence. He imparted significant teachings that are worth applying in our lives. Here are some of his known maxims: Ad Majorem Dei Gloriam (All for the Greater Glory of God) What else can we do to increase God’s glory? Nothing. But this maxim invites us to offer our desires to God. It brings us back to God--the ultimate purpose and goal of doing things. This maxim places God at the center of our motivations. With God being the reason for our being and doing, our actions exceed human expectations which benefit those whom we serve. The term magis is also connected to this maxim. We are compelled to love God and our neighbors with depth and profundity. Agere Contra (To Go Against) There are patterns and habits that we may be enjoying doing but are contrary to our dignity and freedom. For instance, the habit of feeling inferior seems to make us feel better about ourselves, but it creates a rift between us and the people around us. This maxim constitutes tapping into our freedom to overcome habits, patterns, and attitudes that make us less free so that we may become more available to respond to God’s love. Cura Personalis (Personal Care) This maxim calls to love the whole person (body, mind, spirit). It is having the intent to care for the person by understanding their context, by accompanying them, and by sustaining them. It recognizes the unique experiences and complexities of each person. It also invites us to care for ourselves as a vessel of the Holy Spirit. Non Multa Sed Multum (Not Many But Much) This maxim puts a premium on quality over quantity. Things of value cannot be fully measured by numbers such as love and friendship. In a world where success is measured by quantifiable standards, we are called to turn our attention to the quality of our efforts. This maxim defies our earthly and capitalist definition of excellence which gives recognition to depth over breadth. In a more practical sense, this maxim directs our attention to appreciating things that deepen our rootedness in God. Tantum Quantum (In So Far As) This maxim compels us to use created things in so far as they help us in developing our relationship with God. It insinuates that created things are not all inherently bad. It depends on how we utilize them based on our purpose and intent. It also challenges us to be creative and 4 resourceful in our use of things so that we may be able to achieve our ultimate purpose—to be with God. Point for Reflection What Ignatian maxim spoke to me? How can I embody it in my life as an Atenean, a Filipino, and a follower of God? Supplementary Learning Materials Glossary of Ignatian Terms 6 Values of Atenean Life: A Simple Daily Guide 5 MODULE 1 CLE 11: Catholic Social Teaching and Personal Development The Year of Prayer and Jubilee of Hope 2025 Prepared by: Mr De Villa In the Roman Catholic tradition, a Holy Year, or Jubilee, stands as a momentous religious occasion observed every 25 years. It represents a year of Christ's profound influence, bestowing life and grace upon humanity. This sacred tradition traces its roots back to ancient times, reaching as far as the era of the Law of Moses. The Jubilee, known as a Holy Year, is distinguished by its opening, solemn observances, and closing, all designed to inspire a life of holiness. A Jubilee can take on the form of an "ordinary" occurrence, or it may be deemed "extraordinary" in recognition of exceptional events, spanning from a brief span of days to an entire year. The Year of Prayer In preparation for the Jubilee of Hope in 2025, Pope Francis asked that 2024 be marked as a Year of Prayer. With this, the entire Church is being invited to a period of dedicated preparation for the Opening of the Holy Door, emphasizing the importance of intense commitment during this time. This Year of Prayer challenges every Christian to reflect and deepen our prayer life. Pope Francis, in his catechesis on prayer, teaches us: For a Christian, prayer should be the spiritual «breath of life» (General Audience, June 9, 2021), that never ceases, «not even while we sleep» - as the Pope says - and without which that vital act that puts us in relationship with the Father would be lacking. It fuels the lamp that illuminates the face of Christ present in our brothers and sisters, just as the Catechism teaches when it states that prayer is «the living relationship of the children of God with their Father who is good beyond measure, with his Son Jesus Christ and with the Holy Spirit» (CCC 2565). In this dialogue, the believer not only speaks to God but also learns to listen to Him, finding answers and guidance in the light of His silent presence. Prayer thus becomes the bridge between heaven and earth, a meeting place where the heart of man and the heart of God intertwine in an unceasing dialogue of love. Pope Francis encourages us to find moments of prayer in all the circumstances we are called to face, whether in the joys or challenges of life. In prayer, the Pope says, we discover how much we are loved by God, and this discovery gives us the hope and courage to live each day, so that the problems we face are no longer obstacles to our happiness, but invitations from God, occasions for our encounter with Him (Cf. Angelus, January 9, 2022). The Jubilee of Hope Pope Francis solemnly proclaimed the upcoming Jubilee Year 2025, consigning the Bull of Indiction – “Spes non confundit. Hope does not disappoint” during the Solemnity of the Ascension of the Lord 2024. The main theme of the 2025 Jubilee is Hope. There are only a few resources regarding the Jubilee but it may be good to focus on the Jubilee Logo and its meaning. 6  The Human Figures. The logo shows four stylized figures, representing all of humanity, coming from the four corners of the earth. They embrace each other to indicate the solidarity and fraternity which should unite all peoples. The figure at the front is holding onto the cross. It is not only the sign of faith that this lead figure embraces, but also of hope, which can never be abandoned, because we are always in need of hope, especially in our moments of greatest need. The Waves. There are rough waves under the figures, symbolizing the fact that life’s pilgrimage does not always go smoothly in calm waters. Often the circumstances of daily life and events in the wider world require a greater call to hope. That’s why we should pay special attention to the lower part of the cross which has been elongated and turned into the shape of an anchor which is let down into the waves. The Anchor. The anchor is well-known as a symbol of hope. In maritime jargon, the ‘anchor of hope’ refers to the reserve anchor used by vessels involved in emergency maneuvers to stabilize the ship during storms. It is worth noting that the image illustrates the pilgrim’s journey not as an individual undertaking, but rather as something communal, marked by an increasing dynamism leading one ever closer to the cross. The Cross. The cross in the logo is by no means static, but it is also dynamic. It bends down towards humanity, not leaving human beings alone, but stretching out to them to offer the certainty of its presence and the security of hope. Point for Reflection 1. How is my prayer life? 2. What does hope mean to me? Supplementary Learning Materials Year of Prayer: Pope Francis to set up 'School of Prayer' 7  Pope announces Year of Prayer leading up to Jubilee Pope proclaims Jubilee: ‘May hope fill our days!’ Sources: https://www.vatican.va/jubilee_2000/docs/documents/ju_documents_17-feb-1997_history_en.html https://www.iubilaeum2025.va/en/giubileo-2025/verso-il-giubileo/2024-anno-della-preghiera.html https://www.vaticannews.va/en/pope/news/2024-05/pope-proclaims-jubilee-may-hope-fill-our-days.html https://www.iubilaeum2025.va/en/giubileo-2025/logo.html 8 MODULE 1 CLE 11: Catholic Social Teaching and Personal Development Saint Ignatius and Mental Health Prepared by: Mr De Villa Saint Ignatius died in 1556 at the age of 64 leaving behind a legacy of spiritual writings and a society of priests and brothers dedicated to the service of the Church and the salvation of souls. Yet, this seeming achievement of our holy founder can be traced back to that fateful day when Ignatius the soldier, struck by a cannonball in the siege of Pamplona, began his transformation into Ignatius the pilgrim. How might we grow in our relationship with God and our love for one another by meditating on this important moment in Ignatius’ life? Some Jesuits and scholars about Ignatian Spirituality agree that Ignatius Loyola was one of those who suffered episodes of depression and with the development of his unique brand of spirituality, was able to recover. In the course of his convalescence, Ignatius learned how to replace negative thinking with healthier thoughts — being more conscious of the inner movements in his life and his mental well-being. From the life of Saint Ignatius, we learn that cannonball moments in life are not necessarily the end. Rather, they may be signposts by which God leads us to who we can become. Cannonball moments can also be detours that lead us to a kind of conversion needed for us to grow more as a person - the person who can respond to the needs of the time, the person whom God sends forth to an exciting mission. God continues to invite us into a deepening relationship, to an ongoing conversion. We believe that by embracing this invitation, we embrace our God who calls us to act in new, bold ways that reconcile our world, bringing about justice, peace, and compassion. Mental Health What, then, is mental health? Mental health, according to the World Health Organization (WHO), is a state of mental well-being that enables people to cope with the stresses of life, realize their abilities, learn well and work well, and contribute to their community. Mental health is a fundamental human right and is essential for individual, communal, and socio-economic progress. It encompasses more than the mere absence of mental disorders, as it operates along a multifaceted spectrum, with each person experiencing varying levels of challenge and discomfort, which can lead to diverse social and clinical consequences. In your life as adolescents or young adults, mental health can be framed as “the achievement of expected developmental milestones and the establishment of effective coping skills, secure attachments, and positive social relationships.” 9 Mental or psychological well-being is also consist of Positive emotions, Engagement, positive Relationships, sense of Meaning, and sense of Accomplishment (PERMA). Point for Reflection Can spirituality or faith be crucial to one’s mental well-being? How is my mental well-being now? Supplementary Learning Material The psychological insights of St Ignatius Loyola St Ignatius as psychotherapist? How Jesuit spirituality and wisdom can enhance psychotherapy Mental Health and the Examen Jesuit Examines Link Between Spirituality and Mental Health Source: https://www.who.int/health-topics/mental-health 10 MODULE 2 CLE 11: Catholic Social Teaching and Personal Development Introduction to Personal Development Collated and Prepared by: Mr Nungay One of the most exciting and challenging pursuits in a lifetime is the journey of discovering oneself. Who is this person whose life I am living? How am I similar to and yet different from other people? What causes or missions am I being called upon to undertake? What potentials and talents are the gifts of my unique person? If I had to offer my life for something or someone, what or who would that be? These are questions only one can answer. The significance of facing up to these life-defining questions cannot be underestimated as the personal responses one comes up with determine the direction of one’s personal development. The task of developing one’s person starts with the wonder of who one is as an individual in the community of family, school, friends, society, and the world. Becoming a unique person entails taking responsibility for knowing the truth about oneself and exercising the will to take charge of promoting one’s personal development. Choosing to awaken to one’s helpful and unhelpful behaviors, attitudes, and values, and deciding to promote more healthy and effective ways of being one’s person leads to both a welcome sense of personal empowerment and service for other people. A person who is physically, socio-emotionally, mentally, and spiritually healthy tends to elicit happy and growth-giving relationships with others. In undertaking the lifelong process of personal development, there are no exceptions to the necessity of struggling to achieve goals. To learn is to change, and to change implies some associated discomfort or pain. Just as a seed has to be broken to release the budding plant within, so does one’s child within be challenged to break their unhelpful demands of how other people or the world must be, surrender useless self-pity, choose to release and develop their potential for finding comfort within, and pro-actively seek to engage in ways to deal with frustration and stress. Knowing one’s person provides inner strength and courage to navigate through all the many changes that attend one’s life as a developing person. Having a good working awareness of who one is and what one values is a significant anchor amidst confusion and doubt. It is like having an “inner garden” where one can rest, be refreshed, and subsequently, be recharged to more effectively engage unavoidable adversities in living. Self-Development Adolescence is the period of a seemingly sudden transition between childhood and adulthood. It is in this stage wherein the individual is confronted with questions and issues regarding their identity, and how they relate to their world. Questions such as “Who am I?” or “What is my purpose in life?” have likely been raised at this point in their lives. The changes in their physical, cognitive, social, 11 and emotional aspects that bring anticipation and anxiety to both the adolescent and their family are also present. This adjustment period does not only reflect a stage of confusion but more importantly, it serves as a time of self-discovery. Adolescents are more conscious and free to explore different interests and given these, they must become more attuned to the different aspects of the self. The search for one’s identity peaks during this time manifested in the way that adolescents experiment with different roles, activities, and groups of people that they surround themselves with. Furthermore, part of this maturation process is the striving for independence, not only from their parents but also from their thinking. This is marked by the development and belief in one’s ideologies and advocacies. This stage is a crucial point in the individual’s life as they can clarify their self-concepts, and therefore discover more of who they truly are. Therefore, understanding the factors that affect one’s identity and what to expect can help contribute to being a healthy and responsible individual. What is personal development? The following renowned psychologists defined personal development according to their field of expertise in psychology: 1. Carl Rogers - Personal development is the process of becoming more authentically oneself." On Becoming a Person: A Therapist's View of Psychotherapy (1961) 2. Abraham Maslow - Personal development is the process of fulfilling one's potential and achieving self-actualization. Motivation and Personality (1954) 3. Sigmund Freud - Personal development involves the complex interplay between the id, ego, and superego. The Ego and the Id (1923) 4. Erik Erikson - Personal development is a series of stages, each characterized by a specific psychosocial conflict that must be resolved." "Childhood and Society" (1950) 5. Jean Piaget - Personal development involves the progressive reorganization of mental processes resulting from biological maturation and environmental experience." "The Psychology of Intelligence (1947) 6. Albert Bandura - Personal development is influenced by observational learning, self-efficacy, and reciprocal determinism. Social Learning Theory (1977) 7. Carl Jung - It involves individuation, where one integrates the conscious and unconscious parts of the self. The Archetypes and The Collective Unconscious (1959) Overall, these psychologists point to the direction of self-actualization, self-efficacy, holistic development of the human person, and the dynamics of one’s personality. They may have presented various perspectives on how to know ourselves in depth but the task is overreliant on your capacity for introspection, reflection, and goal setting. 12 Personal Development in the Context of the K-12 Curriculum Education in the Philippines comes to a new frontier that brings students to a much higher level of preparation to become even more competent in facing the demands of the world of work. The Department of Education’s K-12 program aims to produce students who are ready to face the requirements of expanding business opportunities and be equipped with the needed skills to respond to the growing demands in various career fields here and abroad. It is heightened by the ASEAN Integration that enables ASEAN member states to collaborate more freely in providing goods, services, employment, and investments. It is a promising outlook that the ASEAN region becomes a full economic powerhouse in the world with great demands for a competent workforce. Employment opportunities flourish in the ASEAN region which opens doors not only for Filipinos but for other Asians as well. Hence, global competitiveness becomes the new name of the game, given that different nationalities can quite vie for jobs across Asian countries and the world. Personal Development is fundamental to one’s overall growth as a person. It raises self-awareness, to improve oneself. Its process aims to develop skills, nurture talents, discover more potential, and lead to the realization of dreams and aspirations. Therefore, topics in personal development help prepare students to fulfill the demands of the ASEAN regions in terms of education and employment. Most importantly, this course will help students in their journey toward personal growth and the fulfillment of their dreams. At the heart of education is a deep-seated hope that students become their very best so that they can make this world a better place to live. Personal Development in the Context of the ASHS Christian Life Education 11 Course The Grade 11 Christian Life Education course is uniquely designed to integrate three major components: Catholic Social Teaching and Personal Development (which comprise the lecture part of the subject), and Tulong Dunong as the praxis. The vision of this course is for students to embark on a journey to self-development and give service to others. While they learn about the different themes and demands of a faith that does justice, so shall they discover themselves, re-evaluate certain practices and lifestyles that do not promote self-development and the development of others, and gain a more mature understanding of the world around them. Sources: Llaneza-Ramos. (2021). Personal Development: A Journey to Self-Awakening for Senior High School (Revised Edition). Ilag-Ramos. (2016). Moving Up: A Guide to Personal and Career Development. Phoenix Publishing House. 13 MODULE 3 CLE 11: Catholic Social Teaching and Personal Development Overview and Historical Background of Catholic Social Teaching Prepared by: Mr de Guzman CST is the officially proclaimed teaching of the Church on social, cultural, political, and economic issues. Based on the Church’s analyses of specific socio-historical contexts (see), it provides principles for reflection and criteria for judgment based on the Gospels and the whole of Christian tradition (judge/discern). Through it, the Church hopes to guide Catholic Christians toward an informed response to complex challenges in the socio-political and economic fields (act). The roots of Catholic Social Teachings (CST) can be traced to the teachings of Jesus Christ and the early Church Fathers, who emphasized justice and human dignity. CST began to take formal shape in the late 19th century as a response to the Industrial Revolution's social and economic changes, with a key moment being Pope Leo XIII's 1891 encyclical Rerum Novarum, which addressed labor rights and advocated for fair wages and working conditions. Throughout the 20th and 21st centuries, CST has expanded through significant documents such as Pope Pius XI's Quadragesimo Anno, Pope John XXIII's Mater et Magistra and Pacem in Terris, and Pope Paul VI's Populorum Progressio. Recent contributions include Pope John Paul II's Laborem Exercens, Sollicitudo Rei Socialis, and Centesimus Annus, Pope Benedict XVI's Caritas in Veritate, and Pope Francis' Laudato Si', which addresses environmental issues. These teachings continue to adapt to contemporary challenges like globalization, economic inequality, and environmental sustainability. Point for Reflection Can you recall a moment when you stood up for someone or saw someone stand up for what is right? What impact did that action have? Supplementary Learning Materials Catholic Social Teaching in 3 Minutes The Origin of Catholic Social Teaching: The Church’s Best Kept Secret Complete History of the Catholic Social Teachings in 12 minutes Sources: Daniel Franklin E. Pilario (Ed.), Faith in Action: Catholic Social Teaching on the Ground. St. Vincent School of Theology, Adamson University, Quezon City, Philippines, 2017 Ducepec, Dolly G., & Dango, Josephine C. Called to Grow in Christian Social Responsibility: The New Grade 10. Christian Life Education High School Series. Sibs Publishing House, Inc., Quezon City, Philippines, 2014. 14 MODULE 3 CLE 11: Catholic Social Teaching and Personal Development Role of the Church in the Modern World Prepared by: Mr de Guzman At the opening of the Second Vatican Council on October 11, 1962, Pope John XXIII highlighted the economic, political, and social issues that the Council was meant to address, including the aftermath of World War II, the threat of nuclear war, and the end of colonialism and racism. The Church had been perceived as insufficiently engaged with these pressing global concerns, leading to a sense of its irrelevance in addressing contemporary issues. Pope John XXIII's opening address, Gaudet Mater Ecclesia, emphasized a shift from focusing solely on the problems of the world to recognizing and celebrating human progress and achievements. He envisioned the Council as an opportunity to update the Church’s teachings and practices to better align with the modern world, aiming to engage with both the "joys and the hopes" of humanity (Gaudet Mater Ecclesia, 1962). Gaudium et Spes, the Pastoral Constitution on the Church in the Modern World, was thus crafted as a culmination of this vision. It sought to address contemporary issues by integrating the Church’s teachings with the realities of modern society, reflecting a commitment to actively engage with and respond to the needs and aspirations of the world. Role of the Church in the Modern World (Gaudium et Spes) Gaudium et Spes, the Pastoral Constitution on the Church in the Modern World, was promulgated by Pope Paul VI on December 7, 1965, as a significant document of the Second Vatican Council. It addresses the Church's role and mission in a rapidly changing world, focusing on the interaction between faith and contemporary social, economic, and political issues. The document emphasizes the need for the Church to engage with the modern world and contribute positively to addressing its challenges. 1. Human Dignity: Gaudium et Spes underscores the intrinsic worth of every human person, affirming that all individuals are created in the image of God. It advocates for the respect and protection of human rights, emphasizing the need to uphold human dignity amidst social and technological changes that may threaten it. 2. Social Justice: The document calls for active efforts to address social injustices and promote equity. It critiques systems that perpetuate poverty, inequality, and exploitation, urging for reforms that ensure fair distribution of resources and opportunities, particularly for the marginalized and oppressed. 3. Role of the Church: Gaudium et Spes reaffirms the Church's mission to engage actively with contemporary society rather than withdraw from it. It highlights the Church's role in providing moral guidance, advocating for justice, and contributing to the common good. The document envisions a collaborative approach where the Church works alongside other institutions to address modern issues. 15  4. Dialogue and Collaboration: The document encourages open dialogue and cooperation between the Church and various sectors of society, including other religions, cultures, and social institutions. It recognizes the importance of mutual understanding and collective action in tackling global challenges and fostering peace. Gaudium et Spes represents a significant shift in the Church's approach to the modern world, emphasizing active engagement and collaboration. By focusing on human dignity, social justice, and dialogue, the document provides a framework for addressing contemporary issues and promoting a more just and compassionate society. Its teachings continue to inspire the Church's mission in navigating the complexities of the modern era. Point for Reflection How can young people like yourselves become involved in the Church’s mission to promote social justice and human dignity in the Philippines? What role do you see for yourselves in this mission? Supplementary Learning Material Gaudium et Spes (Hope and Joy) Sources: https://people.bu.edu/wwildman/bce/vatican2.htm https://www.cbcew.org.uk/gaudium-et-spes-joy-and-hope/ https://cacatholic.org/teachings/catholic-social-teaching/gaudium-et-spes-hope-and-joy/ https://www.vatican.va/archive/hist_councils/ii_vatican_council/documents/vat-ii_cons_19651207_gaudium-et-spes_en.htm l 16 MODULE 3 CLE 11: Catholic Social Teaching and Personal Development Brief Background of Catholic Social Teaching and its Methods Prepared by: Mr de Guzman Catholic Social Teaching (CST) is a tradition that provides timeless principles for ethical living while adapting to contemporary social, economic, and political challenges. It draws on Sacred Scripture, reason, tradition, and experience to guide the Church's engagement with the world. This dynamic approach ensures that CST remains relevant and responsive to the needs of humanity. Characteristics of Catholic Social Teaching (CST) Permanent - Timeless in the fundamental values, and offers permanent complex ideals to be pursued in the ever-changing historical conditions and ways. These teachings never go out of date in their fundamentals. Developing - The fundamentals of CST make up the steadily growing collection of the Church’s social principles that must be creatively applied to and renewed in ever-changing concrete situations of various events, cultures, and human needs in the historical process (signs of the times). These two characteristics of CST prove to us how the Church is present, alive, and active in the history of humankind while struggling to live up to its mission from Christ. Sources Sacred Scripture. Scripture plays an important role in any Christian effort to discern what is right and good, and how to live justly together in society. Catholics draw on Scripture in a more literary than literal way. We don’t look to the Bible for a detailed set of rules to guide just behavior in contemporary societies. There are, however, lots of parts of the Bible that teach us about living justly. Scripture has played a stronger role in Catholic Social Teaching since the Second Vatican Council. Reason. Natural law has played a strong role in Catholic social ethics. It argues that we can understand God’s will by using our reason to examine the world. The use of human reason and rational analysis helps Catholic Social Teaching to enter an ethical conversation with people of different beliefs. The formal philosophical language linked with natural law is less common in post-Vatican II teachings. Traditions. Tradition does not mean simply doing what was done in the past. It is about drawing on the previous reflection and teaching of the Church. Tradition is often passed on through formal teaching documents. Sometimes people mistake the documents for the tradition that they communicate! Catholic Social Teaching is not just a series of Papal documents. Tradition also includes the lived witness and writings of the saints, doctors of the Church, and the leaders of the early church. The wisdom that comes from the 17  experience of ordinary Christian communities trying to live the Gospel in different times and places is part of tradition too. Experience. Catholic Social Teaching draws on experience because we believe that God continues to communicate with us through people, places, and events of human history. The social sciences and other sources of human wisdom can help us to understand and make use of experience to guide action. Point for Reflection Consider how Catholic Social Teaching’s timeless principles can be applied to address a current social issue you care about. Reflect on how the integration of Scripture, reason, tradition, and experience can help you understand and engage with this issue more deeply. How can these teachings guide your actions and decisions in making a positive impact? Supplementary Learning Materials Sources of CST: the Bible, reason, tradition and experience The 4 (or 5) Sources of Theology Sources: Ducepec, Dolly G., & Dango, Josephine C. Called to Grow in Christian Social Responsibility: The New Grade 10. Christian Life Education High School Series. Sibs Publishing House, Inc., Quezon City, Philippines, 2014. https://virtualplater.org.uk/module-b/unit-1-contents/1-2-where-catholic-teaching-comes-from/1-2-4-the-bible-as-a-source-of -cst/ https://www.accesstheology.co.uk/blogs/the-4-or-5-sources-of-theology#:~:text=The%204%20sources%20are%20Scripture %2C%20experience%2C%20tradition%20and%20reason https://social-spirituality.net/catholic-social-teaching/sources-of-catholic-social-teaching/ 18 MODULE 3 CLE 11: Catholic Social Teaching and Personal Development 7 Themes of Catholic Social Teaching Prepared by: Mr de Guzman The 7 Themes of Catholic Social Teaching offer a framework for understanding and addressing key issues in society through the lens of faith. These themes emphasize the inherent dignity of every person, the importance of community and participation, and the need to protect human rights and responsibilities. They guide us in advocating for the poor, valuing work, fostering global solidarity, and caring for creation, reflecting the Church’s commitment to justice and the common good. Life and Dignity of the Human Person. The Catholic Church proclaims that human life is sacred and that the dignity of the human person is the foundation of a moral vision for society. This belief is the foundation of all the principles of our social teaching. Call to Family, Community, and Participation. The person is not only sacred but also social. How we organize our society in economics and politics, in law and policy directly affect human dignity and the capacity of individuals to grow in the community. Marriage and the family are the central social institutions that must be supported and strengthened, not undermined. Human Rights and Responsibilities. The Catholic tradition teaches that human dignity can be protected and a healthy community can be achieved only if human rights are protected and responsibilities are met. Therefore, every person has a fundamental right to life and a right to those things required for human decency. Preferential Option for the Poor. A basic moral test is how our most vulnerable members are faring. In a society marred by deepening divisions between rich and poor, our tradition instructs us to put the needs of poor and vulnerable people first. The Dignity of Work and the Rights of Workers. The economy must serve people, not the other way around. Work is more than a way to make a living; it is a form of continuing participation in God’s creation. Solidarity. We are one human family whatever our national, racial, ethnic, economic, and ideological differences. We are our brothers’ and sisters’ keepers, wherever they may be. Loving our neighbor has global dimensions in a shrinking world. At the core of the virtue of solidarity is the pursuit of justice and peace. Care for God’s Creation. We show our respect for the Creator by our stewardship of creation. Care for the earth is a requirement of the Catholic faith. We are called to protect people and the planet, living our faith in relationship with all of God’s creation. This environmental challenge has fundamental moral and ethical dimensions that cannot be ignored. 19 Point for Reflection Reflect on one of the 7 Themes of Catholic Social Teaching and consider how it applies to a current issue or situation in your community. How does this theme shape your understanding of the issue? What actions can you take to align with this theme in your daily life and contribute to positive change? Supplementary Learning Materials The Catholic Social Teaching Principles Catholic Social Teaching in 2 Minutes Social Teaching | Catholic Central Sources: https://www.crs.org/sites/default/files/usops-resources/17us495_cst_poster-adult_en-digital.pdf https://ccsww.org/about/catholic-social-teaching/ 20 MODULE 3 CLE 11: Catholic Social Teaching and Personal Development The Pastoral Circle Prepared by: Mr de Guzman Addressing social issues requires immersing oneself in local contexts to understand their impacts and gather relevant data. This understanding is deepened through social analysis, which explores the root causes and systemic factors behind these problems. Theological reflection then provides a faith-based perspective to guide moral judgments, leading to practical pastoral planning and actions aimed at resolving injustices. 1. Experience/Insertion. Requires insertion into a local situation and gathering data about social problems and their effects. It may be 1) an event—an experience of injustice; 2) an issue—hunger, poverty, environment, the arms race; 3) a set of problems—economic deterioration of a neighborhood, pollution; or 4) a question- why does poverty persist in the richest country in the world? 2. Social Analysis. Requires asking hard questions about the causes of injustices and the connection of the issues, trying to see who or what is responsible behind the scenes for social problems and what systems or patterns of activity perpetuate them. The task of analysis is to examine causes, probe consequences, and delineate linkages rooted in the structural realities that condition our experience and limit or expand our freedom of choice. Analysis helps us become persons who habitually ask why in the face of human suffering and injustice 3. Theological Reflection. This step accompanies social analysis and gives us the tools to make proper judgments about social realities. It is here where Scripture and the documents of CST are most useful, providing us with a Christian perspective on the social situation at hand. 4. Pastoral Planning/Action: This step formulates and applies programs of action that put into action the fruits of experience, social analysis, and theological reflection. Legislative advocacy, community organizing, and working with organizations that are changing the structures that promote injustice are examples of social change actions. Point for Reflection Reflect on a social issue or experience in your local context, such as hunger, poverty, or environmental concerns. Begin by analyzing the root causes and systems that perpetuate this issue. Then, use theological reflection to explore how Catholic Social Teaching and Scripture guide your understanding of the problem. Finally, consider practical actions or advocacy steps you can take to address this issue and promote justice and positive change. 21 Supplementary Learning Materials The Pastoral Circle Process Mobilizing People for Justice: From Concern to Action Introduction to the Pastoral Circle Children, have you caught anything to eat? (Jn 21, 5) | CBCP Online Sources: https://www.lifelongfaith.com/uploads/5/1/6/4/5164069/pastoral_circle_process.pdf https://cbcponline.net/children-have-you-caught-anything-to-eat-jn-21-5/ 22 MODULE 4 CLE 11: Catholic Social Teaching and Personal Development Knowing Oneself Prepared by: Mr Asuncion and Mr Baun One of the key areas of personal development is the process of knowing oneself. By reflecting on one’s life experiences, one can discover more about oneself. The learning process never ends for as long as a person lives. It may sound simple, but to understand other aspects of one’s life, one must first get to know who he/she/they are. The SELF encompasses one’s BODY, THOUGHTS, and FEELINGS. Body - your physical aspect that makes you “you” Thoughts - your unique way of how you perceive things around you. Your way of thinking Feelings - The way you react to things. Emotions you experience that prompt you to act. It is similar to “Sensation”. Feelings vs Emotions: Emotion is universal. Example: All people have the emotion of anger or fear. It is usually triggered by external events. When you are scared, and your fear is triggered, your body will react (sweating, shaking, fast heartbeat) that is what we call emotion. Feelings are the conscious experience of emotional reaction; it is usually subjective. For example, after the initial “anger” of losing in a video game, you might sit down and reflect on how angry you were. The “sensation” of anger you recognize in yourself is the feeling. You might also think about how you started to dislike playing any kind of video game. And that “dislike” is another “feeling” that arises from your emotional experience. What is the most basic way to know oneself? The most basic way is by “Self-inquiry.” How much does one know of him/herself? We can have our own idea of “self,” but asking a close friend or family member what they think about you is also a form of inquiry. We may be surprised sometimes that our friends may share things or perceptions that we are not aware of. By letting people describe us, a deeper understanding of ourselves may arise. The Johari Window An original concept by two American psychologists, Joseph Luft and Harrington Ingham. Initially made as a model for interpersonal awareness and self-development, it can help one be more aware of his/her own strengths and weaknesses. Each person is represented by the Johari model through four quadrants or window panes. Each four window panes signifies personal information, feelings, motivation and whether that information is known or unknown to oneself or others in four viewpoints. 23 1. (Arena) Open self - the information about your attitude, behavior, feelings, skills, and views that both you and others know. 2. Blind self - Information about you that you don’t know but others do know. 3. (Facade) Hidden self - Information about you that you know but others don’t know. This includes experiences or fears that you are not comfortable opening up with others. 4. Unknown self - Information about you that neither you nor others know, such as your hidden talent, feelings, and capabilities. 24 MODULE 4 CLE 11: Catholic Social Teaching and Personal Development Integral Human Development Prepared by: Mr Asuncion and Mr Baun “The development of peoples must be well rounded; it must foster the development of each man and of the whole man.” Pope Paul VI, Populorum Progressio, 14 In 1967, Pope Paul VI spelled out a vision of genuine and integral development. As he addressed the division between developed and underdeveloped nations, Pope Paul VI promoted a demanding concept of “Integral Human Development” that invited the people to think of the two important aspects of progress: the whole person and every person. Even if there is social progress, development must first engage each person in the work of self-fulfillment. “Authentic development must move “from less human conditions to those which are more human”: from material deprivation, selfishness, and oppressive social structures to possession of necessities, knowledge, culture, respect for others’ dignity, cooperation, a desire for peace, and spiritual values. Paul stressed development “at the service of humanity”, including not just sharing earth’s goods, industrialization, and productive work, but also literacy, family life, and pluralism. He urged respect for culture, the arts, intellectual life, and religion.” (Kammer, 2021) What is Integral Development? It is a concept of development that concerns the whole of the person in every single dimension (Pope Benedict XVI) It includes the teaching about authentic progress; that it is not just about economic development or a materialistic kind of civilization, but a progress that allows the people and individuals to grow not just materially, but also spiritually. The Whole Person The Catholic Church insists that development must be integral, involving all aspects of our humanity. That is why the Church devotes herself to evangelization which promotes the whole human being (Pope St. John Paul II). The whole point of Integral Development is for us to realize that we are human beings created in the image and likeness of God; and that we are more valuable than material things. Development cannot be limited to mere economic growth. To be authentic, it must be complete: integral, that is, it has to promote the good of every man and of the whole man. (Pope Paul VI) 25 MODULE 4 CLE 11: Catholic Social Teaching and Personal Development Reality of Human Suffering Prepared by: Mr Asuncion and Mr Baun In the Catholic tradition, the reality of human suffering and the response of the human person to that suffering hold profound spiritual significance. The teachings of the Catholic Church on these interconnected topics, shed light on how the Church encourages individuals to find meaning, purpose, and hope in the face of life's inevitable challenges. The Nature of Human Suffering. Central to Catholic teachings is the acknowledgment that suffering is an integral part of the human experience. Suffering comes in various forms – physical, emotional, spiritual, and moral – and is universal. The Church recognizes suffering as a consequence of original sin, but it also sees it as an opportunity for growth, purification, and spiritual transformation. The Dignity of the Human Person. At the heart of Catholic teachings on suffering is the inherent dignity of the human person. The Church firmly believes that every individual is created in the image and likeness of God, endowing them with immeasurable worth and value. This dignity is not diminished by suffering but rather can be magnified through the way a person responds to it. Finding Meaning in Suffering. One of the most profound teachings in this regard is the understanding that suffering when embraced with faith, can have redemptive value. Catholics believe that, when united with the suffering of Christ on the Cross, human suffering can contribute to the redemption of the world. This perspective invites individuals to find meaning and purpose in their pain, seeing it as a way to participate in the salvific work of Christ. The Compassionate Response. Catholic teaching emphasizes compassion and solidarity in the face of suffering. The Church encourages its members to reach out to those who suffer, offering practical assistance and, more importantly, a compassionate presence. This reflects the teachings of Christ, who himself showed great compassion towards the afflicted. The Sacraments and Healing. Within the Catholic tradition, the sacraments play a significant role in offering spiritual healing and consolation to those who suffer. The Sacrament of the Anointing of the Sick, for example, is administered to those who are ill, providing not only physical but also spiritual healing and comfort. Prayer and Trust. Prayer is another cornerstone of Catholic teachings in response to suffering. Catholics are encouraged to pray for strength, understanding, and trust in God's providence during times of hardship. Trusting in God's plan, even when it is shrouded in mystery, is seen as a source of inner peace and resilience. 26  Community and Support. Catholic communities are called to be places of support and love, particularly for those who are suffering. Parishes often have ministries dedicated to helping the sick and vulnerable, offering a sense of belonging and care to those in need. The Catholic Church's teachings on the reality of human suffering and the human person in the face of suffering are rooted in a deep and enduring faith. They offer a perspective that invites individuals to see suffering not as a meaningless burden but as an opportunity for spiritual growth, solidarity with others, and participation in the redemptive work of Christ. In this way, the Catholic faith provides both comfort and inspiration for those navigating the challenges of life's trials. 27 MODULE 4 CLE 11: Catholic Social Teaching and Personal Development The Human Person in the Face of Suffering Prepared by: Mr Asuncion and Mr Baun Setting the Context How does society view domestic helpers, people deprived of liberty, and sex workers? Sometimes, these people were considered as outcasts in society. They also experienced discrimination or judgment without being asked about their decision or experience. Some of these people were victims of injustices; they suffer in our society. However, we can see in different gospels how Jesus Christ Himself embraces these kinds of people: The Lepers, sex workers, tax collectors, racial enemies, the poor. Why did Jesus choose to embrace those who were marginalized by the Jewish society? Jesus and His Care for Those Suffering and Outcasts Let us reflect first on this Gospel story from the Gospel of Saint John (4:5-15): [Jesus] came to a town of Samaria called Sychar, near the plot of land that Jacob had given to his son Joseph. Jacob’s well was there. Jesus, tired from his journey, sat down there at the well. It was about noon. A woman of Samaria came to draw water. Jesus said to her, “Give me a drink.” His disciples had gone into the town to buy food. The Samaritan woman said to him, “How can you, a Jew, ask me, a Samaritan woman, for a drink?”b (For Jews use nothing in common with Samaritans.) Jesus answered and said to her,c “If you knew the gift of God and who is saying to you, ‘Give me a drink,’ you would have asked him and he would have given you living water.” [The woman] said to him, “Sir, you do not even have a bucket and the well is deep; where then can you get this living water? Are you greater than our father Jacob, who gave us this well and drank from it himself with his children and his flocks?”Jesus answered and said to her, “Everyone who drinks this water will be thirsty again; but whoever drinks the water I shall give will never thirst; the water I shall give will become in him a spring of water welling up to eternal life.” The woman said to him, “Sir, give me this water, so that I may not be thirsty or have to keep coming here to draw water.” The woman in this story is a Samaritan, a considered as an outcast by the Jewish people. However, Jesus Christ approached the woman and shared the good news with her. According to Pope Francis, “Man of every time and place desires a full and beautiful life, just and good, a life that is not threatened by death but that can mature and grow to fullness. Man is like a traveler who, crossing the deserts of life, thirsts for the living water: gushing and fresh, capable of quenching his deep desire for light, love, beauty, and peace. We all feel this desire! And Jesus gives us this living water: He is the Holy Spirit, who proceeds from the Father and whom Jesus pours out into our hearts. “I came that they may have life, and have it abundantly,’ Jesus tells us.”” 28 Jesus Christ embraced the marginalized, outcasts, and even to the sinners in the society to extend to them His mercy and compassion, because He knew they needed a “Savior.” It is difficult to know the answer to why suffering exists in this world. There is no answer, but there is a solution. To put it simply, God gave us a redeemer. Humans can use their freedom to destroy their fellow beings, which will result in the suffering of others. HOWEVER, God’s plan for us with regards to our freedom is different: “God would like us to decide in favor of our happiness; we should choose God freely, love him above all things, do good and avoid evil insofar as we are able.” (YOUCAT, 285) In any case, it is true what Saint Francis de Sales realized: “Heavy as the mountains would be the suffering you bear alone. But it is a yoke, where the Lord helps you to carry it, and he carries you and your suffering.” The Story of Job (Watch his story here) Job is introduced as a wealthy and righteous man living in the land of Uz. He is blessed with a loving family, abundant possessions, and a strong relationship with God. However, Satan challenges Job's faithfulness, suggesting that he is only righteous because of his prosperity. God permits Satan to test Job's faith, but with certain limitations. In a series of devastating events, Job loses all his wealth, his children die in a tragic accident, and he is afflicted with a painful and disfiguring illness. Despite his suffering, Job does not curse God but instead questions why he is experiencing such hardship. The majority of the book consists of dialogues and debates between Job and his friends, who offer various explanations for his suffering, including the idea that suffering is a result of sin. Job vehemently defends his innocence and pleads for answers from God. God eventually responds to Job, but instead of directly answering his questions, God reminds Job of His vast wisdom and power, emphasizing that human understanding is limited. Job realizes the depth of God's sovereignty and acknowledges his own limitations. In the end, God restores Job's fortunes, blessing him with even greater prosperity than before. Job's suffering is not explained in human terms, but his faith and trust in God are affirmed. Relating Job's Story to Human Suffering The story of Job serves as a powerful exploration of human suffering in several ways: The Reality of Suffering: Job's story acknowledges the harsh reality of human suffering. It demonstrates that even the most righteous and innocent individuals can face immense pain and adversity. The Question of "Why?": Job's persistent questioning and searching for meaning in his suffering reflects the universal human desire to understand the reasons behind pain and 29  hardship. The story highlights that suffering can be mysterious and beyond human comprehension. The Role of Faith: Job's unwavering faith in God, despite his suffering and confusion, illustrates the idea of trust and faith in God's sovereignty even amid trials. God's Response: God's response to Job emphasizes the vastness of divine wisdom and the limitations of human understanding. It suggests that God's ways are beyond human reckoning, and sometimes, there may be no direct answers to the question of suffering. 30 MODULE 4 CLE 11: Catholic Social Teaching and Personal Development Catholic Social Teaching on Human Dignity Prepared by: Mr Asuncion and Mr Baun Theological Roots of Imago Dei The idea of the Imago Dei has deep theological roots, primarily found in the Judeo-Christian tradition. In the book of Genesis, the Bible states, "Then God said, 'Let us make mankind in our image, in our likeness.'" (Genesis 1:26, NIV) This passage suggests that humans were intentionally created to resemble God in some way. It's important to note that this resemblance is not physical but rather spiritual, moral, and intellectual. Attributes of the Imago Dei Rationality: One of the fundamental attributes of the Imago Dei is human rationality. The ability to reason, think critically, and make choices distinguishes humans from other creatures. This rationality allows us to seek knowledge, solve complex problems, and make moral judgments. Moral Agency: The concept of the Imago Dei also implies moral agency. Humans have a sense of right and wrong and the capacity to make ethical choices. This moral aspect is often associated with the divine sense of justice and goodness. Creativity and Free Will: Humans possess creative abilities and free will. We can create art, literature, technology, and make choices that are not merely driven by instinct but influenced by a conscious will. Relational Nature: Just as God is seen as a relational being within the Christian doctrine of the Trinity, humans are inherently relational. We are designed for community, fellowship, and love, reflecting the divine attribute of relationality. Dominion and Stewardship: In Genesis, humans are given the responsibility to have dominion over the earth and exercise stewardship over the natural world. This implies a shared responsibility with God in caring for the creation. Significance of Imago Dei Human Dignity and Rights: The concept of the Imago Dei underpins the belief in human dignity and the recognition of fundamental human rights. It serves as the foundation for the idea that every individual possesses inherent worth and should be treated with respect and justice. Ethical Framework: The Imago Dei provides an ethical framework for human behavior. It calls individuals to live in ways that reflect the divine attributes of love, justice, and compassion, emphasizing the importance of moral and ethical conduct. 31  Purpose and Meaning: Understanding the Imago Dei can offer insight into questions of purpose and meaning in life. Many believe that recognizing our divine image inspires a sense of purpose in pursuing the highest moral and ethical standards and contributing to the well-being of others and the world. The concept of the Imago Dei is a powerful and enduring idea that has profound implications for how we understand the human person. It suggests that humans are not random products of evolution but rather intentional creations with unique qualities that reflect the divine. Recognizing the Imago Dei can guide our understanding of human dignity, ethics, and purpose, encouraging us to embrace our full potential as individuals who bear the image of God. “The world exists for everyone, because all of us were born with the same dignity. Differences of color, religion, talent, place of birth or residence, and so many others, cannot be used to justify the privileges of some over the rights of all. As a community, we have an obligation to ensure that every person lives with dignity and has sufficient opportunities for his or her integral development.” (Pope Francis, On Fraternity and Social Friendship [Fratelli Tutti], no. 118) The Inherent Worth of Every Person At the heart of Catholic social teaching is the recognition that every human being possesses intrinsic worth and value, regardless of their age, gender, race, economic status, or any other characteristic. This principle reminds us that our value is not determined by external factors, such as wealth or social status, but rather by our shared humanity. It challenges us to see beyond superficial differences and treat one another with respect and compassion. Jesus’ parable of the Prodigal Son (Lk 15:11-32) tells us of God’s unconditional love. We learn here that even before we come to our senses and return to our father, he is already offering grace to inspire us to repent. The moral implication of this truth is that we must be open to God's inspiration and love. Every person, regardless of race, gender, age, religion, or socioeconomic status, has inherent dignity because they are created by God. This dignity is not something earned or given by society; it is a permanent and unchangeable quality that all humans possess. Human Dignity as a Source of Rights Catholic social teaching asserts that because of our inherent dignity, every person has certain fundamental rights that must be protected and upheld. These rights include the right to life, the right to work, the right to education, and the right to participate in the decisions that affect our lives. These rights are not gifts bestowed by governments or institutions; they are inherent to our nature as human beings and should be respected by all. 32  1. Human dignity calls for the protection of all life, from conception to natural death. 2. Issues such as abortion, euthanasia, and capital punishment are viewed through the lens of this principle, as they directly impact the sanctity of life. Solidarity and the Common Good Catholic social teaching also emphasizes the importance of solidarity, which is the recognition that we are all interconnected as part of one human family. This interconnectedness calls us to work together for the common good, ensuring that the dignity and rights of all individuals are upheld. Solidarity challenges us to address issues such as poverty, inequality, and injustice, recognizing that these problems affect not only individuals but also the entire community. 1. The dignity of the person demands that human rights be protected and responsibilities be fulfilled. 2. Every individual has the right to what is necessary for a decent life: food, shelter, education, employment, and healthcare. 3. Along with these rights come responsibilities to respect the rights of others and contribute to the common good. "Whatever insults human dignity, such as subhuman living conditions, arbitrary imprisonment, deportation, slavery, prostitution, the selling of women and children; as well as disgraceful working conditions, where men are treated as mere tools for profit, rather than as free and responsible persons; all these things and others of their like are infamies indeed. They poison human society, but they do more harm to those who practice them than those who suffer from the injury." (Second Vatican Council, The Church in the Modern World [Gaudium et Spes], no. 27) Point for Reflection How do you see the concept of human dignity reflected in your own life? What are some ways you can promote human dignity in your community? How does respecting human dignity align with the teachings of Jesus Christ? Sources: Ducepec, D. G. & Dango, J. C. (2014). Called to Grow in Christian Social Responsibility (pp. 69-107). SIBS. Llaneza-Ramos. (2021). Personal Development: A Journey to Self-Awakening for Senior High School (Revised Edition). Ilag-Ramos. (2016). Moving Up: A Guide to Personal and Career Development. Phoenix Publishing House. Catechism of the Catholic Church ( 385, 418) YOUCAT (66, 105, 285) Life and Dignity of the Human Person | USCCB CST: Human Dignity — Caritas Aotearoa New Zealand Catholic Social Teachings | Dignity of the Human Person - Caritas Catholic social teaching: life and dignity of the human person Catholic Social Teaching - University of St. Thomas https://www.humandevelopment.va/en/sviluppo-umano-integrale.html https://faith-justice.org/catholic-social-thought-and-integral-human-development/ https://capp-usa.org/2021/08/integral-development-article/ 33 MODULE 5 CLE 11: Catholic Social Teaching and Personal Development Global Climate Change and Ethics Prepared by: Mr De Villa and Ms Lagunzad “God himself is the Creator of the world, and creation is not yet finished. God works.” Pope Benedict XVI (September 12, 2008) We enter Module 5, following the pastoral circle — by understanding our common experiences and immersing ourselves in the context of the CST theme unfolding before us. The climate crisis is now a threat to humanity's very existence. The next few years will be the last chance to steer the course of the Earth away from certain doom. Society must address its need for growth and development and the stewardship of the Earth on behalf of future generations. At the same time, humanity needs to ensure that this sustainable way of living ‘hears the cry of the poor,’ taking care of the needs of those at the fringes of society. As a University, our response to global climate change is reflected in our Strategic Plan. Within and outside its walls, Ateneo de Manila should lead the way in sustainable and integral human development. Caring for our common home and the welfare of all creation should be at the heart of all the University’s endeavors. Global Climate Change Climate change refers to the long-term shifts in temperatures and weather patterns, and it's a crucial issue that demands our attention. While natural factors like changes in the sun's activity and volcanic eruptions can cause shifts, human activities have become the primary driver of climate change since the 1800s. The burning of fossil fuels, such as coal, oil, and gas, releases greenhouse gas emissions that act like a blanket around the Earth, trapping the sun's heat and leading to rising temperatures. It's time for us to take action and make a difference. Humans are responsible for almost all global heating over the last 200 years, primarily due to activities that produce greenhouse gases. The Earth's surface temperature is now about 1.2°C warmer than it was in the late 1800s, making it warmer than at any time in the last 100,000 years. The last decade was the warmest on record, and each of the last four decades has been warmer than any previous decade since 1850. Climate Change Situation in the Philippines The Philippines, like most parts of the globe, has also exhibited increasing temperatures as shown in Fig.6 below. The graph of observed mean temperature anomalies (or departures from the 1971-2000 normal values) during the period 1951 to 2010 indicates an increase of 0.648 C or an average of 0.0108 C per year increase. 34 Analysis of trends of tropical cyclone occurrence or passage within the so-called Philippine Area of Responsibility (PAR) shows that an average of 20 tropical cyclones form and/or cross the PAR per year. The trend shows a high variability over the decades but there is no indication of an increase in the frequency. However, there is a very slight increase in the number of tropical cyclones with maximum sustained winds of greater than 150kph and above (typhoon category) being exhibited during the El NiÑo event. The sea level has risen by 5.7- 7.0 millimeters per year over certain parts of the Philippines from 1993-2015, which is approximately double the highest global average rate of 2.8-3.6 millimeters per year. Projections reveal that the sea level in the country will continue to be slightly larger than the global average. The increase is expected to be by approximately 20cm by the end of the 21st century (under RCP8.5 scenario). These projections will result in increased frequency and severity of storm surges, floods, landslides, and droughts, among others. These exacerbate risks to agriculture, energy, water, infrastructure, human health, and coastal ecosystems. What has Ethics got to do with Caring for the Environment? Climate change is often described as a "perfect moral storm" due to its unique ability to present three major challenges to ethical action in a way that reinforces each other. The first challenge emanates from the fact that climate change is a truly global phenomenon. At present, there exists a notable imbalance in vulnerabilities. In the short to medium term, it's evident that some of the most vulnerable countries and populations are those who have historically emitted the least greenhouse gases and continue to have relatively low emission levels. This inequity is undeniably 35 unjust and significantly undermines practical and theoretical endeavors aimed at fostering global cooperation. The second challenge we face is the profound intergenerational impact of current emissions. The emissions of the most prominent greenhouse gas, carbon dioxide, linger in the atmosphere for an extensive period, leading to detrimental climate effects that can last for centuries, or even millennia. This underscores the urgent need for action to address these long-lasting consequences. The third challenge to ethical action lies in the underdevelopment of our theoretical tools in several crucial areas, including international justice, intergenerational ethics, scientific uncertainty, and the appropriate relationship between humans and the rest of nature. For instance, the pressing issue of climate change raises profound questions about the moral value of nonhuman nature. Do we have obligations to protect nonhuman animals, unique places, or nature as a whole? And if so, what form should these obligations take? These are crucial questions that demand our attention and consideration. What contribution can Christians make toward a humane environment? Christians demonstrate true environmental stewardship when they focus on caring for creation and seeking solutions, rather than simply making moral appeals. By analyzing cause-and-effect connections, risks, and prospects, they can effectively provide guidance and contribute to the preservation of the ecosystem. It is the combination of hope, knowledge, and action that empowers Christians to make a meaningful impact on the environment. Points for Reflection 1. In what ways does climate change affect my life as a student? 2. How has climate change affected our country? Supplementary Learning Materials Causes and Effects of Climate Change Environmental Ethics Environmental Ethics: Types, Importance, Examples Climate Change 101 with Bill Nye | National Geographic Sources: https://www.ateneo.edu/lux-in-domino https://www.un.org/en/climatechange/what-is-climate-change https://www.pagasa.dost.gov.ph/information/climate-change-in-the-philippines https://climate.gov.ph/climate-change-projections-our-future-through-the-looking-glass https://www.nature.com/scitable/knowledge/library/ethics-and-global-climate-change-84226631/ https://www.reuters.com/world/europe/pope-francis-says-earth-is-sick-new-climate-change-warning-2024-08-30/ https://www.cambridge.org/core/books/abs/global-ethics/global-environmental-and-climate-ethics/243504D93F07C804BC B4DCAAADC0AE1E 36 MODULE 5 CLE 11: Catholic Social Teaching and Personal Development Primer on Laudato Si Prepared by: Mr De Villa, Ms Lagunzad, Mr Baun, Ms De Guia, Mr De Guzman, and Mr Nungay “We are not God. The earth was here before us and it has been given to us.... Each community can take from the bounty of the earth whatever it needs for subsistence, but it also has the duty to protect the earth and to ensure its fruitfulness for coming generations.” Pope Francis (Laudato Si, 67) Laudato si' is the second encyclical of Pope Francis, subtitled "on care for our common home". This encylical was published in May 2015. The title, Laudato Si, is translated as “Praise be to You” - the first line of the prayer of Saint Francis of Assisi, Pope Francis’ namesake. Pope Francis calls the earth, our “common home”, which is like our sister and our mother but we are damaging our familial relationship as we harm the environment. In so doing, we are damaging our relationship with other humans, particularly those least equipped to defend themselves: the poor and future generations. It was Saint Francis of Assisi who saw that all creatures are united in the depths of their being by the fact of being creatures - created by God. For him also, it was neither an act of human self-denigration nor an effusion of poetic personification to address the sun and the moon, the fire and the earth, and all animate and inanimate creatures as his brothers and sisters; it was the plain truth. Here are some key points and concepts from the encyclical of Pope Francis, Laudato Si’, to better understand what the Church’s battlecry is in caring for our common home: Chapter 1: What is Happening to our Common Home This chapter looks at the various symptoms of environmental degradation. The encyclical firmly posits that a truly ecological approach is also inherently social – an approach that simultaneously hears the cry of the earth and the cry of the poor. It is also presented that recent scientific findings on the environment is a way of listening to the cry of creation "to become painfully aware, to dare to turn what is happening to the world into our own personal suffering and thus to discover what each of us can do about it” (19). It thus deals with “several aspects of the present ecological crisis:” such as (1) pollution and climate change, (2) The issue of water, (3) Loss of biodiversity, (4) Decline in the quality of human life and the breakdown of society, (5) Global inequality, (6) Weak responses, and (7) A variety of opinions. 37 Chapter 2 : The Gospel of Creation The chapter surveys the rich scriptural traditions to show that there is no biblical justification for “a tyrannical anthropocentrism unconcerned for other creatures.” Likewise, there is no room for misanthropic versions of environmentalism since reverence for nature is only authentic if we have compassion for fellow humans. The first question that we might ask ourselves is “Why are we addressing ecological issues in light of Church teaching when in fact, it is an issue that needs to be addressed by everyone regardless of race, beliefs, and even political ideologies?” We must also reflect on the question “What is the consequence when the creatures firmly reject the reality and existence of the Creator?” With these questions in mind, we realize that science and religion, with their distinctive approaches to understanding reality, can enter into an intense dialogue fruitful for both to address ecological issues. In the Christian understanding of the world, the destiny of all creation is bound up with the mystery of Christ, present from the beginning: “All things have been created through him and for him” (Col 1:16).” Jesus was part of God made man, lived in harmony with nature, worked as a carpenter and will, at the end of time, deliver all things to the Father so that “God may be everything to everyone.” Chapter 3 : The Human Roots of the Ecological Crisis This chapter examines the twin notions of what it calls the “technocratic paradigm” and a “modern anthropocentrism” borne out of a view that sees nature as a mere given, devoid of any spiritual or transcendental value. These notions have led to the misplaced idea that the earth’s resources are infinite and that economic growth and technology alone can solve global hunger and poverty. In reality, however, a purely materialistic view of reality has not only resulted in a disregard for the environment, but also undermined the worth of human life, especially those forms viewed as having little or no utility – human embryos, the poor, or people with disabilities. At the heart of consumerist and profit-driven economic ideologies is a wrong-footed idea of dominion. The result is exploitation and a throwaway attitude towards nature and human life itself. The encyclical calls for a bold cultural revolution in our attitude to development and progress. It puts it rather bluntly: “Nobody is suggesting a return to the Stone Age, but we do need to slow down and look at reality differently, to appropriate the positive and sustainable progress which has been made, but also to recover the values and the great goals swept away by our unrestrained delusions of grandeur.” Chapter 4 : Integral Ecology This chapter charts a path to recapture awareness of the interconnectedness of creation. To do so, it is essential to appreciate the impact of environmental degradation on “cultural ecology”, such as those social networks and ways of life that are bound up with the environment in which communities are placed. 38 Other parts of this chapter will be discussed in the next section of the module. Chapter 5 : Lines of Approach and Action This chapter sets out various international collective actions needed. It highlights the imperative to switch from fossil fuels to renewables, with the use of government subsidies where appropriate. It identifies the need for international agreements and legislation not only in relation to climate change but also biodiversity and the oceans. This chapter addresses the question of what we can and must do. Analyses are not enough: we need proposals “for dialogue and action which would involve each of us individually no less than international policy” (15). For Pope Francis, developing real approaches mustn't be done in an ideological, superficial, or reductionist way. For this, dialogue is essential, a term present in the title of every section of this chapter. On this basis, Pope Francis is not afraid to judge international dynamics severely and he asks “What would induce anyone, at this stage, to hold on to power only to be remembered for their inability to take action when it was urgent and necessary to do so?” (57). Instead, what is needed, as the Popes have repeated several times, starting with Pacem in Terris, are forms and instruments for global governance (175): “an agreement on systems of governance for the whole range of the so-called “global commons”“ (174), seeing that “environmental protection cannot be assured solely on the basis of financial calculations of costs and benefits. The environment is one of those goods that cannot be adequately safeguarded or promoted by market forces” (190, Compendium of the Social Doctrine of the Church). The most significant appeal is addressed to those who hold political office so that they avoid “a mentality of “efficiency” and “immediacy”“ (181) that is so prevalent today: “but if they are courageous, they will attest to their God-given dignity and leave behind a testimony of selfless responsibility” (181). Chapter 6 : Ecological Education and Spirituality This chapter shifts attention to the individual believer, families, and communities, and invites them to make a difference in small but tangible ways. Consumer choices, the cultivation of ecological virtues such as reducing wastefulness, and environmental education for the young are explained as practical steps leading to a deeper, spiritual “ecological conversion” through which the follower of Christ recognizes the true worth of all created entities. This final chapter invites everyone to the heart of ecological conversion. The roots of the cultural crisis are deep, and it is not easy to reshape habits and behavior. Education and training are the 39 key challenges: “Change is impossible without motivation and a process of education” (15). All educational sectors are involved, primarily “at school, in families, in the media, in catechesis and elsewhere” (213). The starting point is “to aim for a new lifestyle” (203‐208), which also opens the possibility of “bringing healthy pressure to bear on those who wield political, economic and social power” (206). This is what happens when consumer choices can “change the way businesses operate, forcing them to consider their environmental footprint and their patterns of production” (206). The importance of environmental education cannot be underestimated. It can affect actions and daily habits, the reduction of water consumption, the sorting of waste up, and even “turning off unnecessary lights” (211): “An integral ecology is also made up of simple daily gestures which break with the logic of violence, exploitation and selfishness” (230). Everything will be easier starting with a contemplative outlook that comes from faith. Points for Reflection 1. Pope Francis says, “We are all too slow in developing economic institutions and social initiatives that can give the poor regular access to basic resourc­es.” Why does this happen? 2. How has our development been lacking in human responsibility, values, and conscience?” 3. What steps can you take to promote both ecological and human well-being in your actions and decisions? Supplementary Learning Materials Is Ecology Haunted? An Ecocritic Reads “Laudato Si’” The Pope, the Environmental Crisis, and Frontline Leaders | The Letter: Laudato Si Film 10 Things You Need to Know about Pope Francis' Laudato Si' Sources: https://www.vatican.va/content/francesco/en/encyclicals/documents/papa-francesco_20150524_enciclica-laudato-si.html https://livinglaudatosi.com/2021/09/16/laudato-si-summary-ch2/ https://www.ourladyofthefields.org/wp-content/uploads/2018/04/Laudato-Si-Chapter-3.pdf https://thecentralminnesotacatholic.org/laudato-si-study-guide-chapter-3-the-human-roots-of-the-ecological-crisis/ https://laudatosimovement.org/news/laudato-si-ch-3-summary-and-discussion-guide-on-the-human-roots-of-the-ecological-c risis/ https://laudatosimovement.org/news/whats-the-best-2-page-summary-youve-seen-of-laudato-si/ https://www.ewtn.com/catholicism/library/summary-of-laudato-si-3173 40 MODULE 5 CLE 11: Catholic Social Teaching and Personal Development Integral Ecology Prepared by: Mr De Villa, Ms De Guia, and Mr De Guzman What is Integral Ecology? The fourth chapter of Laudato Si underscores the Pope's belief that the ecological crisis is also moral and social. It calls on individuals, communities, and societies to embrace a holistic approach that integrates ecological and social concerns, fostering a deeper sense of responsibility for our common home, the Earth. After all, we are all connected and related to each other. The heart of what the Encyclical proposes is integral ecology as a new paradigm of justice; an ecology “which respects our unique place as human beings in this world and our relationship to our surroundings” (15). In fact, “nature cannot be regarded as something separate from ourselves or as a mere setting in which we live” (139). This is true as we are involved in various fields: in economy and politics, in different cultures particularly in those most threatened, and even in every moment of our daily lives. The integral perspective also brings the ecology of institutions into play: “if everything is related, then the health of a society’s institutions affects the environment and the quality of human life. “Every violation of solidarity and civic friendship harms the environment” (142) Under the heading of Integral Ecology, Pope Francis enumerates some other factors that affect our interconnectedness as creatures of God: Environmental, Economic, and Social Ecology. When we speak of the ‘environment’, what we really mean is a relationship existing between nature and the society which lives in it. Nature cannot be regarded as something separate from ourselves or a mere setting in which we live. We are part of nature, included in it, and thus in constant interaction with it.” (139) Cultural Ecology. “Attempts to resolve all problems through uniform regulations or technical interventions can lead to overlooking the complexities of local problems which demand the active participation of all members of the community.” (144) We must avoid imposing “a dominant lifestyle linked to a single form of production.” (145) Ecology of Daily Life. Overcrowding and anonymity in large cities can lead to anti-social behavior and violence. Urban planning should facilitate people meeting together and helping each other. It should take account of the views of local people. Pope Francis wants to see the common areas, landmarks and urban landscapes that make people feel at home in a city protected. If people feel a sense of belonging; “others will no longer be seen as strangers, but as part of the “we” which all of us are working to create.” (151) 41  Principle of the Common Good. “Underlying the principle of the common good is respect for the human person as such, endowed with basic and inalienable rights ordered to his or her integral development.” (157) Justice between the Generations. “Intergenerational solidarity is not optional, but rather a basic question of justice, since the world we have received also belongs to those who will follow us.” (159) We find decisive action difficult because of “an ethical and cultural decline.” “Men and women of our postmodern world run the risk of rampant individualism, and many problems of society are connected with today’s self-centered culture of instant gratification.” (162) The Challenge of Integral Ecology Integral ecology involves everyday life. The Encyclical gives specific attention to the urban environment. The human being has a great capacity for adaptation and “an admirable creativity and generosity is shown by persons and groups who respond to environmental limitations by alleviating the adverse effects of their surroundings and learning to live productively amid disorder and uncertainty” (148). Nevertheless, authentic development presupposes an integral improvement in the quality of human life: public space, housing, transport, etc. (150-154). Points for Reflection 1. How can you incorporate the concept of "integral ecology" into your own life and daily choices, considering the interconnectedness of all living beings and the environment? Supplementary Learning Materials What is Integral Ecology? Ateneo embarks on the Laudato si' Journey towards Integral Ecology Integral ecology: everything is connected Sources: https://www.vatican.va/content/francesco/en/encyclicals/documents/papa-francesco_20150524_enciclica-laudato-si.html https://capp-usa.org/integral-ecology/ https://www.ecojesuit.com/wp-content/uploads/2015/06/04-Laudato-Si-Integral-Ecology_Ecojesuit.pdf 42 MODULE 6 CLE 11: Catholic Social Teaching and Personal Development Personal and Social Relationships Prepared by: Ms Bartolome and Mr Adalem Relationships are dynamic, evolving connections shaped by emotional bonds and interactions. To foster and benefit from them, we need skills, information, practice, and support. Research shows there are four main types of relationships that influence an adolescent: parents, peers, community, and society. Family. Family varies across cultures and individuals. Traditionally defined as people related by birth, marriage, or adoption who live together, families can also include non-traditional structures. Key traits include support, trust, shared values, and community. Friends/Peers. Friendships are close ties formed through mutual experiences, shared interests, and emotional bonds. Community. Community refers to a group of people who share close connections, common values, interests, or geographic location. Society. Society is a broader concept that refers to a large group of people who live within a shared political, cultural, or economic system, often spanning a larger geographic area. Effects of Healthy Personal Relationships Strong relationships are essential for health and happiness, with evidence showing they contribute to longer, healthier lives. In contrast, isolation poses risks similar to smoking, high blood pressure, and obesity. Benefits of Healthy Relationships Live Longer. People with strong social ties are less likely to die prematurely. Committing to a life partner can add years of your life. Manage Stress. Support from close relationships can buffer stress, speeding recovery from stressful situations. Boost Health. Those with strong relationships are less likely to get sick and generally report better personal health. Feel Richer. Expanding your social circle can enhance your sense of well-being making you feel richer. Consequences of Unhealthy Relationships / Lack of Quality Relationships Depression. Studies show that loneliness is strongly linked to depression. A 2012 study on breast cancer patients found that those with fewer supportive relationships experienced higher levels of depression, pain, and fatigue. Weakened Immune System. The same study revealed that loneliness can disrupt immune function, increasing vulnerability to illness. High Blood Pressure. Research from the University of Chicago found that loneliness over time can lead to higher blood pressure, with lasting effects. 43 Psychiatrists Jacqueline Olds and Richard Schwartz suggest that modern society’s focus on materialism and constant busyness fuels social alienation, which can harm physical, emotional, and spiritual well-being. In short, isolation can be fatal. On Dating and Boundaries Healthy relationships are built on respect, honesty, and mutual understanding. Dating during your youth can be a key part of personal growth, teaching you about yourself and others. However, it can also break you, that’s why it’s important to know your principles and to set boundaries. Boundaries are personal limits we set to protect our emotional, physical, and mental well-being. Respecting boundaries is essential for maintaining trust and respect in a relationship. Simply put, "no" means no. It's important to clearly express what we feel, and for others to respect those words. Saying what we mean and meaning what we say builds trust and ensures mutual understanding in any relationship. What does it mean to love? There are many definitions of love out there. But as Christians, we believe that the perfect example of love can only be seen through the Cross of Christ who died for our sins. When it comes to dating and relationships, how can we apply our faith? St Thomas Aquinas, one of the doctors of the Church, has defined love as “willing the good of the other.” While this definition lacks the romanticism we often associate with love, it much more fully encompasses and expresses what love is in its fullness. Love is an action, it is a selfless action, that seeks to lead others towards a relationship with God and, eventually, heaven. This definition of love is completely countercultural, for two reasons. First, it requires acting in the inter