Lesson 1: Subjective Norm of Morality PDF

**Lesson 1** **Subjective Norm of Morality** Subjective Morality examines an individual\'s guilt or merit for moral conduct. Personal character concerns specific ethical decisions, such as \"Did this individual have sufficient knowledge and purpose of committing a grave sin?\" While objectively im...

**Lesson 1** **Subjective Norm of Morality** Subjective Morality examines an individual\'s guilt or merit for moral conduct. Personal character concerns specific ethical decisions, such as \"Did this individual have sufficient knowledge and purpose of committing a grave sin?\" While objectively immoral activities may not be sinful subjectively, they remain objectively evil. Our experience demonstrates that humans make a variety of moral judgments and choices. Without a doubt, from the moment we wake up until we return home from work, we are continuously presented with a plethora of \"what\'s,\" \"which\'s,\" \"how\'s,\" and \"why\'s.\" Some of these choices are routine; others are critical. Some are vital to our well-being and that of others. Our conscience comes into play in each of these instances. For most Filipinos, conscience is considered an inner voice that leads us in our moral lives (CFC 701). Perhaps the most straightforward definition of conscience is human reason in its capacity to identify what is ethically sound and what is evil, along with the sense of obligation to do good and avoid evil. Conscience is not synonymous with instinct. Instinct is a natural ability or behavior that originates below the conscious level. The power to generate mental images is to use imagination. On the other hand, conscience is the practical judgment of reason, considering an individual\'s act as either excellent and deserving of execution or evil and deserving of avoidance. **The Concept of Conscience** Healthy conscience development is extensive. It is a lifelong process encompassing the entire person---reason, emotions, bodily and social experience, imagination, and intuition. We often \"follow your conscience\" or \"let your conscience lead you.\" We have no notion, however, of what this counsel implies. How are you? What are your thoughts about conscience? Individuals hold a variety of different views of conscience. Some equate conscience with guilt, worry, dissatisfaction, unrest, or a sense of \"hiya\" (shame) after committing an offense. Second, highly self-centered individuals are accustomed to saying, \"No one has the authority to tell me what to do.\" They operate under the fundamental tenet: \"I may do whatever I choose as long as it does not damage anyone.\" Thirdly, there is the polar opposite type of inactive and complacent persons. They wait for others -- such as their friends -- to specify what to do. Others in this passive group feel that conscience is equivalent to sticking to their peer group, or \"barkada.\" They accept the group\'s ideas and points of view. The decision made by the \"barkada\" is also their own. Fourth, we may distinguish another group that believes that as long as they adhere to the government\'s and Church\'s laws, they follow their conscience. They belong to the Fifth category; others who make their own choices are oblivious to their duty to others. It is sufficient for them to be \"honest to oneself.\" "*Malinis ang konsensiya ko\...* There is no such thing as a pakialam sa iba.\" Sincerity is all that counts to them. None of these groups, however, has a good idea of conscience. We will see how each is inadequate by carefully considering all the aspects of our conscience. **a) Conscience** **What is Conscience?** #### Conscience is the law written by God in our hearts. Obeying it is our dignity; we will be judged according to it. (Gaudium et Spes 16) Experience testifies that each day, we make several moral judgments and decisions. Undoubtedly, from the time we wake up in the morning to the time we go home from work, we are constantly confronted with lots of "what's," "which's," "how's," and "why's." Some of these decisions we make are routine; others are urgent. Some are critically important to ourselves and others. In all these situations, our conscience comes into play. For most Filipinos, conscience is a kind of inner voice (*tinig ng budhi*) that guides our moral life. (CFC 701). Perhaps the best, straightforward description of conscience is our reason in its function of discerning what's morally good from evil and feeling obliged to do good and avoid evil. #### Conscience is not just - *[Instinct] is a natural aptitude behavior originating from being below the conscious level.* *[Imagination] -- is the capacity to form mental images.* *But Conscience is the practical judgment of reason upon an individual that acts as good and to be done, as evil and to be avoided.* **Concept of Conscience** Often, we hear the advice, "Let your conscience be your guide, or always follow your conscience." But we do not know what this advice means. How about you? What do you think of conscience? Here are the different ideas people have of conscience. First, some identify conscience with guilt, worry, dissatisfaction, restlessness, or a feeling of "hiya" (shame) when they do something wrong. Second, others who are excessively self-centered are used to saying: "No one can tell me what to do." They have the general attitude: "I can do anything as long as it does not hurt anybody." Third, there is the opposite group of those who are wholly complacent and passive. They wait for other people -- for example, their friends -- to spell out every detail of what they should do. Others in this passive group think conscience means conforming to their "barkada" or peer group. They accept the ideas and opinions of the group. The decision of the "barkada" is their own, too. Fourth, for practical purposes, we can distinguish another group that believes that as long as they are obeying the laws of the government and the Church, they are obeying their conscience. In so thinking, they fall into the trap of considering that as long as a thing is legal, it is morally acceptable. Fifth, others who make decisions care nothing about their responsibility to others. For them, it is enough to be "true to oneself." They say: "*Malinis ang konsensiya ko... Wala kong pakialam sa iba*." To them, sincerity is all that matters. None of these groups, however, has an adequate idea of conscience. We will see how each is inadequate by carefully considering all the aspects of our conscience. **Christian View of Conscience** \"*Deep within his conscience, man discovers a law that he has not laid upon himself but must obey. Its voice, ever calling him to love, do what is good, and avoid evil, sounds in his heart at the right moment\... For man has in his heart a law inscribed by God\... His **conscience** is man\'s most secret core and his sanctuary. There he is alone with God whose voice echoes in his depths*.\" *(GS.16).* **Conscience** belongs to the person as a human being. It is a part of what it is to be a human person, an integral element of one's humanity. Therefore, it is not, by nature, a specifically "Christian" reality because it exists in every normal human being, whether Christian or non-Christian. What makes our conscience explicitly "Christian" is that we, as Christians, judge moral good and evil ultimately according to [Jesus Christ's life and teachings.] We view our moral obligations as expressing Christ's will for us, for it is through our conscience that we try to discern what is truly good- what Christ wants of us in the concrete situation. We often speak of conscience as the voice of God, wherein we listen to and are led by the Holy Spirit. We do this for two reasons: (1) we realize our conscience "obliges" us and therefore cannot be solely due to ourselves or even our parents and elders; (2) we realize it is the Holy Spirit who enables us to discover and understand moral values in the light of Christian faith. Nevertheless, we should be careful about referring to conscience as directly the 'voice of God, for our conscience is sometimes erroneous. It is necessary, therefore, to recognize that our conscience is ours. Yet, it is intimately connected to the workings of the Holy Spirit that enables us to recognize moral good from evil and make a Christian moral judgment on our actions. **Some Characteristics of this "Christian Conscience"** First, the Christian conscience is **[communitarian]** rather than individualistic. Through our Christian conscience, we recognize our relationship with others. Being human, we are, by nature, relational: our actions affect others, and theirs affect us too. Moreover, our Christian faith teaches us that we are all joined to Christ as members of His body. He is the vine, and we are the branches. We relate to others as members of Christ's community, the Church. As 'communitarian,' our conscience is not independent of others, but neither is it wholly dependent on them. What do we mean by this? "Communitarian" means avoiding on the side, complete 'self-centeredness' and the opposite extreme of 'mere compliance' with others. Self-centeredness closes our eyes to others. We are concerned only about ourselves. Hence, we tend to make decisions based only on our private interests, whims, and caprices, and many times to the disadvantage of others. An authentic Christian conscience is affected by social pressures but is not *determined* by them. We can belong to different groups and be influenced by them all, but we are not content to be just one of the crowd, just following what everybody else does. Based on Christ's message in the Gospels and the Church's teachings, we are called to make our judgments within the community about good and evil and do what we judge to be good. The second characteristic of Christian conscience is that it is **[creative].** Because of our natural power of reason enhanced by the indwelling of the Holy Spirit, our Christian conscience does not enslave us to external moral law or custom. Through our Christian conscience, we realize all these moral rules and norms must be applied intelligently and responsibly. We also recognize that they do not restrict our moral actions nor hinder our genuine freedom but guide it. "God's law does not reduce, much less do away with human freedom; rather, it promotes and protects that freedom." (VS 35) We can say, then, that the goal of Christian conscience is not just to conform to moral laws and regulations but rather to search for, discover, and act out what is morally good by interpreting and applying to our daily lives these laws and the values behind them as seen in the light of Christ, His teachings and His Spirit indwelling within us. Thus, we are led to make genuinely responsible Christian decisions. **Conscience and Moral Life** We do not live in isolation. Christians must live out their lives and responsibilities fully engaging in this world. We carry our day-to-day tasks through our routine activities doing our work. Therefore, we may not be aware of it. Our conscience is constantly at work in us, "*discerning our moral obligations and making moral decisions*." Consequently, we ought to know how it works. How, then, does our conscience work in our moral life? First of all, let us place conscience in the context of some Filipino cultural values. How do some of these Filipino values affect our moral life? a. "**Pakikisama**." This involves a sense of belonging and loyalty to one's group, especially the 'barkada.' It can be positive when the group influences you to do good. Conversely, "pakikisama" can negatively impact you when the group pressures you to do things contrary to what you know is right. b. "**Utang na Loob**." This is a feeling of indebtedness to someone who has done something good for me. This can motivate us to do good. This same sense of gratitude can also be the best response we can give to God. If we open our eyes, we can see the manifestation of God's 'kagandahang loob' to us -- the gift of our life through our parents, good health, talents, and friends around us. Our natural response is an expression of gratitude, a "utang na loob" response to God's 'kagandahang loob.' c. "**Bahala na**." This is often a fatalistic concept relating to success and failure. We run away from personal responsibility and leave everything to chance or fate. On the other hand, "bahala na" can be viewed as accepting that we have limited control over what happens to ourselves. In addition to this, "bahala na" is often what moves people to risks. d. "**Hiya**." Many consider 'hiya' the most potent influence controlling our behavior. It can be positive when, because we do not like to embarrass ourselves as well as our loved ones and those close to us, it prevents us from doing what is undesirable -- like taking drugs, stealing, adultery, disrespecting authority, and the like. Hence, because of 'hiya,' we are moved to behave well and do well. **Types of Conscience:** There are ten (10) types of conscience. But for us to easily remember them, let us present them in pairs since one of the pairs is practically the opposite of the other. They are the following: **Antecedent**: It guides one to future action (like when we ask ourselves: Is this the right thing for me to do this time?). **Consequent**: It is the one which judges past action (like when we ask: Was it the right thing for me to do at that time?). **Correct** or **true**: It judges good as good, evil as evil (like when we judge that studying our lesson is good and stealing is bad.) It is correct conscience that tells us that getting the property of another without consent is stealing. It is also correct conscience that judges that we should pay our debts. **Erroneous** or **false conscience**: It judges good as evil and evil as good. It is an incorrect conscience that tells the husband to have a mistress since it is the *macho* thing to do. **Certain**: is a subjective assurance of the lawfulness or unlawfulness of a certain act. This implies that the person is sure of his decision. A police officer can be sure that killing the suspect is the best alternative under the principle of self-defense, whereas such killing is unnecessary. **Doubtful**: It is exercised when one judges with fear of error and, at times, does not judge at all (like when a person makes a judgment and is unsure whether his judgment is correct at that time). One is unable to form a definite judgment on a certain action. **Strict**: It is exercised by a person who is rigid in making a judgment (like you see a woman in heavy make-up, and you immediately say she must be a prostitute). **Lax**: It is exercised by a person who judges thing/s less seriously than they are; hence, it often overlooks moral values of things and actions ( like when we enter into an exclusive relationship: boyfriend-girlfriend relationship just simply to somebody to call their own). It refuses to be bothered about the distinction between good and evil. It rushes on and justifies itself. "*bahala na*." **Perplexed**: it is observable in a person who cannot decide when presented with options (like a woman being courted by two guys she both likes or loves practically on the same level). **Scrupulous**: it is observable in a person constantly worrying over a decision made (like a person who keeps asking whether what he has done is correct or not). It is a rigorous conscience, terrified of committing evil. It is meticulous and wants incontrovertible proof before it acts. **The Binding Force of Conscience** We have just enumerated the different types of conscience. Among those types of conscience, a ***certain conscience*** is said to be the binding force of conscience. One judges without fear of error because one has enough knowledge of a thing presented before them or the thing or action that is done or happening. That is why when one experiences a certain conscience, it is that which one has to follow when it permits them to do something, or it must be obeyed when it forbids a person to act. **What should we do if the conscience is in a dilemma?** a. **Vincibly Erroneous Conscience** The following may be the things that we can advise to a person who has a *vincibly* erroneous conscience: 1. If you suspect you could do wrong; therefore, do not act or judge. 2. Before you act, remove the doubt 3. Postpone the act until you have removed the doubt. #### b. Perplexed Conscience In this case, the person sees evil in any choices. And the following may be the advice we can give to a person with this type of conscience. They are the following: b.1. Postpone the act in so far as possible b.2. If it can not be postponed, choose the lesser evil b.3. If both appear to be the same, \"either of the two will do.\" #### c. Doubtful Conscience This may also be what we can advise to a person with a doubtful conscience. They are the following: c.1. Suspend the act or judgment because you have the fear of error. c.2. In doubt, one has to refer to the existence of a law or the existence of a fact. c.3. In doubt, the person must be speculative or practical. **The Formation of Conscience** **Conscience** must be informed and moral judgment enlightened. A well-formed conscience is upright and truthful. It formulates its judgments according to reason, in conformity with the true good willed by the wisdom of the Creator. The **education of conscience** is indispensable for human beings subjected to negative influences and tempted by sin to prefer their judgment and reject authoritative teachings. The **education of the conscience** is a lifelong task. From the earliest years, it awakens the child to the knowledge and practice of the interior law recognized by conscience. Prudent education teaches virtue; it prevents fear, selfishness, pride, resentment arising from guilt, and feelings of complacency, which are born of human weakness and faults. The **education of the conscience** guarantees freedom and engenders peace of heart. In forming **conscience, the Word of God** is the light for our path; we must assimilate it in faith and prayer and put it into practice. We must also examine our conscience before the Lord\'s Cross. We are assisted by the gifts of the Holy Spirit, aided by the witness or advice of others, and guided by the authoritative teaching of the Church. **Christian View of Conscience** \"Man finds a rule deep inside his conscience that he did not impose on himself but must obey. Its voice, always asking him to love, do what is right, and shun evil, rings in his heart at the appropriate time. For man carries a law imprinted by God in his heart. His conscience is man\'s most hidden core and shelter. He is alone with God, whose voice resounds in the depths of his being.\" (GS.16). **Lesson 2** **Objective Norms of Christian Morality** The **objective norm** of morality refers to the moral standards from outside the person. Objective morality examines the rightness or wrongness of human acts as there are in themselves. Objective morality focuses on principles of morality, asking questions like: "Are abortion and euthanasia seriously wrong, and if so, why?" **Jesus Christ** is the Ultimate and objective norm of Christian morality. **Christian Morality** concerns how a person attains ultimate meaning and purpose rooted in Jesus' life and words. Fr. Pabayo, S.J, says, and we quote: \"***Jesus as the Christ expresses the fullness of what the Christian moral life ought to be. To make such claims for Christ demands that we be guided in our moral life by his person, word, and actions.\"*** Making Christ the norm of the moral life does not guarantee moral superiority. Christ is the highest Christian objective norm of morality. \"Christ gives insight and directions. He shows something of how his disciples are to follow. He helps them to see what options are more in conformity with the human good as it is understood in and through God\'s work and disclosure in him. He helps them to see what choices about ends to be sought and means to be used in accord with trust in the goodness of God who gives and sustains life, and who acts to redeem it.\" \"Jesus has known our pain and joy and reveals our deepest possibilities. Jesus lived with his heart set on one thing - ***the Father and his kingdom***. The core of the mission of Jesus was to proclaim the kingdom of God (refer: Mark 1:14-15). The teaching of Jesus is dominated by the urgency to proclaim the kingdom of forgiveness, healing, justice, and freedom. We distort the message of Jesus, his teaching, and his person if we remove him so far from our lives that we cannot follow Him. The Jesus of the Gospel is a man who tested life, was tested by life, and searched our life\'s meaning by listening carefully to what makes life valuable, and then decided for the Father\'s kingdom.\" \"Jesus continues to call us to choose his values and decisions. He calls us not as one who does not know our humanity but as one who lived the human adventure from within and challenged us to take the same path that leads to resurrection. Jesus lived his life, trusting that life was not a bad joke. He died believing his words and deeds would not echo into an empty future. He invites us to do the same. This is the challenge of being a disciple. This is the challenge of the \'imitation\' of Christ. It is not the challenge to see if we could mimic Jesus, a first-century Palestinian Jew. Rather, it is the challenge to live in our human adventure as authentically as he lived his.\" Jesus Christ is the highest objective norm of Christian Moral Action. ( Pabayo, L. :Basic Christian Morality, p. 37-39). Jesus the Person concretizes the good moral action possible for a human being to live. a) Jesus was a person who knows what is right and wrong. b. Jesus was the first fruit of all creation: the first person who could always opt to do good. c. Jesus showed clear fundamental commitment toward good. d. Jesus has the basic obligating tendency to do good e. Jesus was a Totally Free Person: He exercised his freedom responsibly. His decisions and actions are based on true good: "The Will of the Father." f. Jesus was a person who had a perfect Conscience. He performed good actions and made decisions that penetrated the people he encountered. g. Jesus was a person who had a tangible special love for the least in society. He was not afraid to be identified with the poor and oppressed: h. Jesus was a person who dared to face the oppressors of the ordinary person during his time. The oppressors stifled the freedom of the people: Landlord, rich, powerful, usurer. i. Jesus was a person who went through an authentic decision-making process, forty days of prayer and fasting in the desert to continue or not his ministry. j) Jesus was fundamentally sound. k\) Jesus is the Anointed One -- Messiah -- the Hope for our Salvation. He is the only Salvation for Christians. **B. Jesus, His Mission: Messiah** To understand Jesus and love his teachings, one should consider the work of Jesus as the Messiah. **How?** **Proclamation of the Good News of Salvation** The salvation of the Total Person from all forms of evils today and the person will live in the new heaven and new earth. **Generic name for Salvation** used by Jesus: **Kingdom of God**: the Concrete signs of Jesus here and now (Luke 7:21-23). Jesus talked to the fisherfolks as fishers of people, farmers, sowers of the word, vintagers, vineyards and grapes, landowners, slaves, and servants. Final salvation began in the life of Jesus, ministry, passion, death, and resurrection. It shall be finalized when His coming again. **Proclaim the Good News to the Poor** a. Liberation from poverty -- is a condition of having no choice at all. "Blessed are you poor. Yours is the Kingdom of God." b. Liberation from oppression and injustices is rampant during the time of Jesus due to the structure of society. c. Liberation from hunger, sickness, and suffering from oppressive structures d. Liberation from cultural slavery, including sin Jesus has shown and taught us the best way to live as a human person. To live a Christian moral way of life means to let Jesus live in the world today through us. Jesus promised his Spirit to those who believed. **The Ethical Teachings of Jesus** **Characteristics:** a. People-centered, the center of the law are the people who are deprived: poor, oppressed, and outcasts of the society (the ANAWIM). b. Jesus' teachings emphasize the hard core of living as a human person: mercy, justice, and compassion. c. The laws of Jesus are for liberation. Jesus' teaching is more demanding than the law. It requires an inner change of heart (not the behavior) METANOIA. **Characteristics of the Sermon on the Mount as the Ethical Teaching of Jesus (Matthew 5, 6, 7)** 1. **It contains an Impossible Ideal**---a reflection of the person\'s inability to fulfill God\'s will. What is expected of a disciple is to do what Jesus said ( Mt. 7:13-17). 2. **It contains a Perfectionist Conception**. Jesus is making the most extreme demands. However, he knows that nobody can completely fulfill them. He hopes to bring human beings to the point where they exert themselves seriously to attain a part of them. 3. **Theory of Interior Ethics**. This is a theory of giving the last opportunity for repentance and decision before the waves of the flood break in history. 4. **Eschatological**. This describes the condition that will prevail in the perfect world in the new heaven and earth, not today's condition. 5. **Liberating Laws** -- This law is founded on compassion, justice, and mercy. The Christian life is Christian Ethics, Christian Morality, Christian Morals, and lived faith -- DISCIPLESHIP. **The Church and Her Teachings** Some of the Social Teachings of the Church: **Encyclicals** Encyclicals were originally [circular](http://en.wikipedia.org/wiki/Flyer_(pamphlet)) letters sent to all the churches of a particular area in the ancient Catholic Church. At that time, the word could be used for a letter sent out by any [bishop.](http://en.wikipedia.org/wiki/Bishop) The word comes from the [Latin](http://en.wikipedia.org/wiki/Latin) *encyclia* (from the [Greek](http://en.wikipedia.org/wiki/Ancient_Greek) \"en kyklo, ἐν κύκλῳ\") meaning \"general\" or \"encircling,\" which is also the origin of the word \"[encyclopedia.](http://en.wikipedia.org/wiki/Encyclopedia)\" Th[e Roman Catholic Church g](http://en.wikipedia.org/wiki/Roman_Catholic_Church)enerally only uses this term for [Papal](http://en.wikipedia.org/wiki/Pope) encyclicals. For the modern Roman Catholic Church, a **Papal encyclical**, in the strictest sense, is a letter, usually treating some aspect of Catholic doctrine, sent by the [Pope](http://en.wikipedia.org/wiki/Pope) and addressed either to the Catholic bishops of a particular area or, more commonly, to the bishops of the world; however, the form of the address can vary widely and often designates a broader audience. **Social Encyclicals** -- The Church has made moral judgments about economic and social matters \"when the fundamental rights of the person or the salvation of souls requires it.\" **Examples of Social Encyclicals:** Rarely had the Church spoken on social matters in such an official and comprehensive fashion. 1. **Pope Leo XIII** **[[*Rerum Novarum (Of New Things)*: On the Condition of Workers].](http://www.vatican.va/holy_father/leo_xiii/encyclicals/documents/hf_l-xiii_enc_15051891_rerum-novarum_en.html)** "Man\'s powers, like his general nature, are limited, and he cannot go beyond these limits. His strength is developed and increased by use and exercise, but only on condition of due intermission and proper rest. Daily labor, therefore, should be so regulated as not to be protracted over more extended hours than strength admits. How many and long the intervals of rest should be must depend on the nature of the work, circumstances of time and place, and the health and strength of the worker. Those working in mines and quarries and extracting coal, stone, and metals from the earth\'s bowels should have shorter hours in proportion as their labor is more severe and more challenging to health. As a general principle, it may be laid down that a workman ought to have leisure and rest proportionate to the wear and tear of his strength, for waste of strength must be repaired by cessation from hard work. (Art. \# 42) 2. **Pope Pius XI** ### [*Quadragessimo Anno*: On the Reconstruction of Social Order] This was issued on May 15, 1931. Literally "in forty years," commemorating the fortieth anniversary of *Rerum Novarum*. The encyclical repeated many of the themes of *Rerum Novarum*: the dignity of labor, the rights of workers to organize, etc.. It also emphasized the immorality of keeping economic control in the hands of a few. It recognized the principle of subsidiarity, which held that higher levels of authority should act only when lower levels cannot deal with a problem. **3. Pope John XXIII** [**[*Mater et Magistra*: Mother and Teacher]** [ ]](http://faculty.cua.edu/pennington/Law111/Mater%20et%20magistra.htm) This was issued on May 15, 1961. Literally, \"Mother and Teacher,\" on Christianity and Social progress. This encyclical gave an updated interpretation of the classic theme of private property and introduced the notion of private initiative as an extension of private property. While *Rerum Novarum* and *Quadragesimo Anno* left responsibility for social justice with the individual, *Mater et Magistra*. Placed some in the hands of the state. (this encyclical needs to be read in conjunction with *Pacem in Terris*, literally \"Peace on Earth,\" Pope John XXIII\'s other great encyclical.) ### [Pacem in Terris: Peace on Earth] It was issued on April 11, 1963. It gives a comprehensive list of human rights, economic and political, emphasizing at the same time that the fulfillment of these rights hinges on the prosperity and happiness of people. Human rights means human happiness. Peace on Earth---which man and woman have longed for and sought after throughout the ages---can never be guaranteed except by the diligent observance of the divinely established order. **4. Pope Paul VI** [**[*Octogesima Adveniens*: A Call to Action]** [ **(May 14, 1971) Issued for the Eightieth Anniversary of**]](http://www.vatican.va/holy_father/paul_vi/apost_letters/documents/hf_p-vi_apl_19710514_octogesima-adveniens_en.html) [***[Rerum Novarum]***](http://www.pernet.net/~sinclair/encyclicals/octogen-adven.htm) \"Laymen and Laywomen should take up the renewal of the temporal order as their proper task. Suppose the role of the hierarchy is to teach and authentically interpret the norms of morality to be followed in this matter. In that case, it belongs to the laity, without waiting passively for orders and directives, to take the initiatives freely and to infuse a Christian spirit into the mentality, customs, laws, and structures of the community in which they live\". (\#48) All Christians must address a fresh and insistent call to action. In our encyclical on the Development of People, we urged everyone to set themselves up for the task. "Laymen and women should take up the renewal of the temporal order as their proper task. Suppose the role of the hierarchy is to teach and authentically interpret the norms of morality to be followed in this matter. In that case, it belongs to the laity, without waiting passively for orders and directives, to take the initiatives freely and to infuse a Christian spirit into the mentality, customs, laws, and structures of the community in which they live\". (\#48) ### [*Populorum Progressio*: "On the Development of Peoples"] This was issued on March 26, 1967. Literally, \"On the Progress of Peoples.\" As a vigorous endorsement of *Mater et Magistra, Populorum Progressio* presented Catholicism as an advocate of a pluralistic, decentralized approach to economic problems. **5. Blessed John Paul II** #### [Laborem Exercens: On Human Work] This was issued on September 14, 1981. Literally, "On Human Work." Laborem Exercens focused on the themes that work has the potential to dehumanize and be how the human person cooperates in God's ongoing creation. **[*Sollicitudo Rei Socialis*: "On Human Concerns]**," On the twentieth Anniversary of Populorum Progressio. It presented an overview of modern social problems with some guidelines for action. It dealt with authentic human development and adopted a critical attitude toward capitalism and communism. It warned us that economic growth alone may not free people but enslave them more. ### [*Centesimus Annus*: The hundredth anniversary of Rerum Novarum] This was issued on May 1, 1991---literally, "The Hundredth Year," commemorating the onehundredth anniversary of *Rerum Novarum*. *Centesimus Annus* brought *Rerum Novarum* up to date. They tied it to "the preferential option for the poor" done in the context of the collapse of communism in Eastern Europe and the Soviet Union. It criticized both capitalism and communism. **Pastoral Letters** Pastoral Letters- are a means for the local Bishop to guide, exhort, and give focus and vision to his diocese and its faithful. **It flows from his threefold areas of Episcopal Ordination**: to sanctify, catechize, and govern the diocese to which the Holy See assigns him. These letters draw from the earliest Church letters of the apostles to the communities they founded and continued to shepherd as they went about evangelizing and spreading the good news of Jesus Christ. At the same time, the modern Pastoral Letters of Bishops provide direct guidance and governance to the faithful of a diocese. More than any homily, letter, or directive of a Bishop, a Pastoral Letter invites the clergy, consecrated religious, and laity of the diocese to carefully consider the letter\'s content prayerfully. **Lesson 3** **The Virtues** A virtue is an ingrained and persistent inclination to do good. It enables the individual not just to accomplish good deeds but also to offer their all. With all of his sensory and spiritual abilities, the virtuous person gravitates toward the good. He pursues and chooses the good in tangible acts. A righteous life\'s objective is to become like God. Human virtues are steadfast attitudes, stable dispositions, and habitual perfections of intellect. They will regulate our acts, arrange our passions, and direct our behavior following reason and faith. They make living a morally good life possible with ease, self-mastery, and joy. A good man or woman is one who freely practices what is right. Theological virtues are the second set of virtues. These qualities man communicates with God---faith, hope, and charity (or love). While these phrases have a common secular connotation that everyone is familiar with, they take on particular implications in Catholic theology, as we will discover shortly. Faith: According to the Catholic Encyclopedia, theological faith is the virtue \"by which a divine light purifies the intellect.\" By this view, faith is not in opposition to reason or intellect but rather the natural outcome of a mind affected by God\'s supernatural truth. According to the Concise Catholic Encyclopedia, hope is \"a supernatural gift granted by God through which one hopes that God will grant eternal life and the means to attain it if one cooperates.\" Hope unites desire with expectancy, even as it acknowledges the immensity of overcoming barriers to attain everlasting unity with God. Charity (Love): For Catholics, charity, or love, is the supreme theological virtue. According to the Modern Catholic Dictionary, it is the \"infused supernatural virtue by which a person loves God above all else for his \[that is, God\'s\] own sake and others for God\'s sake.\" As is true of other theological virtues, genuine charity is an act of free will; nevertheless, we cannot earn it via our actions because generosity is a gift from God. Before we may exercise it, God must first give it to us as a gift. **Moral virtues** They bear the fruit and seed of moral action; they equip the human being with all the capabilities essential for communion with divine love. **Four cardinal virtues.** a. **Prudence** is the virtue that endows practical reason with the capacity to recognize our real good in all circumstances and pick the most effective methods to accomplish it; \"the wise man considers his destination.\" \"Remain sane and sober for the sake of your prayers.\" St. Thomas Aquinas says Prudence is the **\"correct reason in action.\"** It is neither synonymous with shyness or fear nor with deception or dissimulation. It directs the other virtues via the establishment of norms and standards. It is prudence that guides the judgment of conscience. The prudent person decides and conducts his behavior following this judgment. This virtue enables us to apply moral principles to specific situations without mistakes and overcome questions about the good to pursue and avoid evil. b. **Justice** is a moral attribute that involves an unshakeable commitment to repaying one\'s responsibilities to God and neighbor. The \"religious virtue\" is \"justice toward God.\" Justice toward human beings requires respect for each other\'s rights and the establishment of harmony in human relationships that promote equity concerning persons and the common good. The virtuous man, frequently appearing in the Scriptures, is distinguished by his consistent thought and proper behavior toward his neighbor. \"You shall show no favor to the poor or deference to the powerful but shall judge your friend fairly.\" \"Masters, treat your slaves justly and honestly, for you have a Master in heaven as well.\" c. **Fortitude** is a moral attribute that promotes perseverance in adversity and consistency in pursuing the good. It fortifies the determination to resist temptation and conquer challenges encountered in moral life**.** The virtue of fortitude helps one conquer fear, even fear death, and face trials and persecutions. It disposes of one even renouncing and sacrificing their lives in defense of a good intention. d. **Temperance** is a moral virtue that checks the allure of pleasures and maintains a healthy balance in the use of produced things. It secures the will\'s dominance over impulses and confines wants to what is respectable. The temperate person guides the sensitive appetites toward what is beneficial and preserves a healthy discretion: \"Do not walk according to your inclination and strength, but according to your heart\'s wishes In the New Testament, temperance is \"moderation\" or \"sobriety,\" and we should follow this urge to \"live sober, straight, and holy lives in this world.\" To live rightly, one must love God with one\'s entire heart, soul, and energy; this is the only way for love to remain pure and uncorrupted (through temperance). It is impervious to adversity (and this is fortitude). It obeys alone (God) (and this is justice) and is cautious in its judgments to avoid being blindsided by deception or trickery (and this is prudence). **The virtues and grace** Divine grace purifies and elevates human virtues earned through education, intentional deeds, and perpetual endurance. They shape character and facilitate the practice of the good with the assistance of God. The virtuous man or woman is happy to practice them. The gift of Christ\'s redemption gives us the grace necessary to continue pursuing virtue. Every person should constantly pray for this grace of light and power, frequent the sacraments, collaborate with the Holy Spirit, and respond to his invitations to embrace good and avoid evil (CCC 1804 -- 1811).