Tel. Nos.: Fax No.: Website E-Mail Add ACC Flexible Learning System

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Aklan Catholic College

Archbishop Gabriel M. Reyes St.
5600 Kalibo, Aklan, Philippines
Tel. Nos.: (036)268-4152; 268-9171
Fax No.: (036)268-4010
Website: http://www.acc.edu.ph
E-mail Add: aklancollege@yahoo.com
ACC Flexible Learning System
Learning Module
The Magisterium and the Social Teachings of the Church
Module no.: 1 of 2
FL Design: CorreL (Correspondence Learning)
Course Code & Title: Rel Ed 2b -- The Magisterium and the Social Teachings of the Church
Course Description: The course provides the students the vast treasury of the Catholic Church’s social
teachings as articulated and elucidated by the Church’s Magisterium. It will discuss the various teachings of
the Church on social issues (like dignity of the person, the fundamental human rights, poverty, etc.) thereby
forming in the students a moral conscience on how to deal with such issues. The course also presents the
Church’s reflections on the different pressing social issues at varying epochs and circumstances and how
the Church takes particular action to these issues based on her teachings. The Church does not give
specific solutions nor the ultimate means to approach a social problem. Rather, she sets the moral
guidelines for action so that any attempt or endeavor on any social predicament reflects the Christian
principles and values taught by our Lord Jesus. It is the aim of this course that students, upon careful
investigation and reflective understanding, may not only grasp the contents of the Church’s Social Teaching
but also form in them a constant longing for the objective truth of the Christian faith that enlightens, leads
and lends any social crisis a viable solution that speaks of the gospel values of the Kingdom of God.
Outcomes: At the end of the course the learner should have:
1. Expressed gratitude and love to God for His continuous presence through the Magisterium.
2. Recognized the worth of Social Doctrine of the Church as a great help in understanding the
society.
3. Realized his/her dignity as an individual in the society.
4. Developed an understanding of the rights that is vested to an individual.

5. Understood the true meaning and value of the Man and the Society.
6. Established a good relationship among the members of the family.
7. Developed appreciation to the role of the State in the life of every individual.
8. Realized the role and the help of the Church in one’s life especially in his path of salvation.
Introduction to the Module
This is Module 1 of 2 of the course Religious Education 2b - The Magisterium and the Social Teachings of
the Church. This learner module is developed for the flexible learning program of Aklan Catholic College
and programmed to run for half a semester. This module tackles the first four outcomes of the course:
1. Expressed gratitude and love to God for his continuous presence through the Magisterium.
2. Recognized the worth of Social Doctrine of the Church as a great help in understanding the
society.
3. Realized his/her dignity as an individual in the society.
The Magisterium and the Social Teachings of the Church / Module 1 Aklan Catholic College-HED
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4. Developed an understanding of the rights that is vested to an individual.
This module will tackle, first, the magisterium and its classification. It is a necessary background and
foundation for the study of the Catholic Social Doctrine of the Church. Then, the Dignity of Man and Rights
of every man in a society will be discussed in detail.
This module is primarily used at home and it takes advantage of task-based approach to
learning and self-paced learning. Success of learning would essentially depend on the
collaboration between you and your instructor and your commitment to self-directed learning.
How to use this Module?
Below is a learning program or sample learning cycle prepared by the module developer to
help you navigate your way through the module works. You are highly encouraged to follow the
program to increase the success rate in using the module.
It is very important every time you begin work on your module that you begin with a prayer for
guidance, openness, clarity of mind, and wisdom. At the end of each module work, say a prayer of
gratitude, guidance, and passion to put into good use what you have learned. See the prayer page
for the prayers we say before and after each learning session.
As this module comes with reading materials and a dual flash drive containing learning media,
you should study thoroughly all the required readings and other media cited in the concept notes.
All readings and media written in bold in the concept notes can be found in the dual flash drive. If
you have any issues in accessing the content of the dual flash drive, please contact your instructor
right away.
You are also encouraged to study supplementary materials provided in the dual flash drive. It
is wise that you review first the outline of the module and the guide questions in each lesson to get
an overview of the module. This will help you create a focus to facilitate answering the quizzes and
written test and performing the activities and the task in each lesson.
It is recommended that you complete two lessons a day so that you can have ample time to
prepare for the written test and for the task performance.
Sample Learning Plan
To keep you on track of your learning task, you can create a plan or program of your home-
based learning. Creating a routine of learning task will help you create a focus that is essential for
your success in this learning modality.
The table below is a sample of a personal learning plan. You are encouraged to use the same
template or create one that work better for you. It is also important to coordinate the schedule with
your instructor and your assigned peer.
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Module 1- Week 1
Day 1 Day 2 Day 3 Day 4 Day 5
Course Mon Tue Wed Thu Fri
Rel Ed 2b  Opening prayer  Opening prayer
8:00-11:00  Study all  Study all

materials materials
 Answer quizzes  Answer quizzes
 Perform activities  Perform activities
 Work with peer  Work with peer
 Write reflection  Write reflection
 Closing prayer  Closing prayer
 Opening prayer  Opening prayer

GSTS
 Study all materials  Study all materials
9:00-12:00  Answer quizzes  Answer quizzes
 Perform activities  Perform activities
 Work with peer  Work with peer
 Write reflection  Write reflection
 Closing prayer  Closing prayer
GMathMod  Opening prayer  Opening prayer
1:00-4:00  Study all  Study all

materials materials
 Answer quizzes  Answer quizzes
 Perform activities  Perform
 Work with peer activities
 Write reflection  Work with peer
 Write reflection
 Closing prayer
 Closing prayer
For activities that require writing, write legibly as this helps a lot on how you successfully get
your ideas across. You can write in extra sheets of paper if necessary. If available, you can
process your responses on Microsoft office and print or store soft copy in the dual flash drive. Extra
sheets of paper should be inserted between the pages where the activity can be found. Don’t forget
to label these extra sheets or soft copies with your name and the title of the activity.
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Make sure to take all the quizzes and written test and to perform each activity with care and
diligence. Some activities may be performed individually while some activities may require
collaboration with your peer.
For collaborative activities, called Peer work in this module, your instructor will provide the
name and mobile number of the students with whom you will collaborate. The Peer work is one of
the most essential feature of this module and will mean a lot for learning to succeed as we
recognized that you can learn better if you share insights and perspectives with another. The peer
work may be done through phone calls or text messaging. If better channels are accessible at the
time of the activity such as chat or forum, make use of better channel. If connecting with your
designated peer through the most basic means is impossible, try your best to solicit ideas from
members of your household on the questions, statements, or instructions contained in the peer
work.
Once you have completed this module, place this module and all required outputs for the week
in the learning packet to prepare them for collection. Make sure to recheck your submissions
especially soft copies that you have stored in the dual flash drive. If you are having any trouble in
storing the files into your dual flash drive, please contact your instructor right away.
Course Requirements
1. Peer work
2. Reflection
3. Quizzes (10%)
4. Activities (20%)
5. Written Test (20%)
6. Task Performance (50%)
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Table of Contents
Lesson 1 – Expressing gratitude and love to God for His continuous presence through the Magisterium
Intended Learning Outcomes
…………………………………………………………………….. 6
General Instructions
…………………………………………………………………….. 6
Guide Questions ……………………………………………………………………..
6
Concept Notes ……………………………………………………………………..
6
Instructions for supplementary
materials ……………………………………………………………………..
7
References
…………………………………………………………………….. 8
Lesson 2 – Recognizing the worth of SDC as a great help in understanding society

Intended Learning Outcomes …………..………………………………………………………… 9
…………………………………………………………………….. 9
Guide Questions ……………………………………………………………………..
10
Concept Notes ……………………………………………………………………..
11
materials ……………………………………………………………………..
12
References
…………………………………………………………………….. 13
Lesson 3 – Realizing a person’s dignity as an individual in the society.

…………………………………………………………………….. 14
6
…………………………………………………………………….. 15
Guide Questions ……………………………………………………………………..
15
Concept Notes ……………………………………………………………………..
16
materials ……………………………………………………………………..
17
References
…………………………………………………………………….. 18
Lesson 4 – Developing an understanding of the rights that is vested to an individual

…………………………………………………………………….. 19
…………………………………………………………………….. 19
Guide Questions ……………………………………………………………………..
19
Concept Notes ……………………………………………………………………..
19
materials ……………………………………………………………………..
20
References
…………………………………………………………………….. 21
Learning Activity Sheets
Peer Work (L1) ……………………………………………………………………..

22
Quiz (L1) ……………………………………………………………………..
23
Activities (L1) ……………………………………………………………………..
24
Reflection (L1) ……………………………………………………………………..
25
Peer Work (L2) ……………………………………………………………………..

26
Quiz (L2) ……………………………………………………………………..
27
Activities (L2) ……………………………………………………………………..
28
Reflection (L2) ……………………………………………………………………..
29
Peer Work (L3) ……………………………………………………………………..

30
Quiz (L3) ……………………………………………………………………..
31
Activities (L3) ……………………………………………………………………..
32
Reflection (L3) ……………………………………………………………………..
33
Peer Work (L4) ……………………………………………………………………..

34
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Quiz (L4) ……………………………………………………………………..

35
Activities (L4) ……………………………………………………………………..
36
Reflection (L4) ……………………………………………………………………..
37
Written Test ……………………………………………………………………...

40
Performance Task ……………………………………………………………………...
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EXPRESSING GRATITUDE AND LOVE TO GOD FOR HIS CONTINUOUS PRESENCE

THROUGH THE MAGISTERIUM.
Lesson 1
I. INTENDED LEARNING OUTCOMES

At the end of this lesson, the learners are able to:
1. Explain the meaning of magisterium and it’s two classifications.
2. Value the role of Magisterium as an authority in interpreting the Word of God.
3. Express gratefulness to God’s continuous presence and love through the Magisterium.
II. GENERAL INSTRUCTIONS

1. Read the guide questions
2. Study the concept notes. Refer to materials cited for further understanding.
3. Study supplementary materials for additional information
4. Perform peer work
5. Take the quiz
6. Perform the activity
7. Fill out the reflection page
III. GUIDE QUESTIONS

Use these guide questions to navigate through the concept notes and additional
readings and media. Keep them in mind while studying. You can use a separate note
to pick up answers and ideas from the materials as you move along them.
1. What do we mean by the word “infallible?”

2. How can the Pope and Bishops make sure that they have interpreted the Word of God
without error?
3. What are the two classifications of Magisterium and its difference?
IV. CONCEPT NOTES
THE MAGISTERIUM
The Magisterium is the teaching authority of the Church. The Pope and the bishops in communion with him
make up the magisterium; theologians and schismatic bishops do not make up the Magisterium.
The magisterium of the Catholic Church is the church's authority or office to give authentic interpretation of
the Word of God, "whether in its written form or in the form of Tradition." According to the 1992 Catechism of
the Catholic Church, the task of interpretation is vested uniquely in the Pope and the bishops, though the
concept has a complex history of development. Scripture and Tradition "make up a single sacred deposit of
the Word of God, which is entrusted to the Church", and the magisterium is not independent of this, since
"all that it proposes for belief as being divinely revealed is derived from this single deposit of faith."
Etymology
The word "magisterium" is derived from Latin magister, which means "teacher". Since the time of Pope Pius
XII, the word "magisterium" has also been used to refer to the persons who hold this office.
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Two Classifications of Magisterium

1. Solemn Magisterium
The exercise of the Catholic Church's magisterium is sometimes, but only rarely, expressed in the solemn
form of an ex cathedra papal declaration, "when, in the exercise of his office as shepherd and teacher of all
Christians, in virtue of his supreme apostolic authority, [the Pope] defines a doctrine concerning faith or
morals to be held by the whole Church," or of a similar declaration by an ecumenical council. Such solemn
declarations of the church's teaching involve the infallibility of the Church.
Examples:
a. Pope Pius IX's definition of the Immaculate Conception of Mary
b. Pope Pius XII's definition of the Assumption of Mary
c. Council of Trent's decree on justification
d. First Vatican Council's definition of papal infallibility.
2. Ordinary Magisterium
The Catholic Church's magisterium is exercised without solemnity in statements by popes and bishops,
whether collectively (as by an episcopal conference) or singly, in written documents such as catechisms,
encyclicals, and pastoral letters, or orally, as in homilies. These statements are part of
the ordinary magisterium of the church.
The Second Vatican Council declared that not everything contained in the statements of the ordinary
magisterium is infallible, but the Catholic Church holds that the Church's infallibility is invested in the
statements of its universal ordinary magisterium: "Although the bishops, taken individually, do not enjoy the
privilege of infallibility, they do, however, proclaim infallibly the doctrine of Christ on the following conditions:
namely, when, even though dispersed throughout the world but preserving for all that amongst themselves
and with Peter's successor the bond of communion, in their authoritative teaching concerning matters of
faith or morals, they are in agreement that a particular teaching is to be held definitively and absolutely."
Examples:
a. reservation of ordination to males
b. immorality of procured abortion.
Levels of Magisterium and its Authority
Degree of
Teacher: Level of magisterium: Assent required:
certitude:
Extraordinary and Infallible on

1. Pope ex cathedra universal teaching of matters of faith Full assent of faith
the Church and morals
Extraordinary and Infallible on

2. Ecumenical council universal teaching of matters of faith Full assent of faith
the Church and morals
3. Bishops, together with the

Ordinary and universal Infallible on
Pope, dispersed but in
teaching of the matters of faith Full assent of faith
agreement, proposing
Church and morals
definitively
4. Pope Ordinary teaching of Authoritative but Religious Assent.

the Church non-infallible Religious submission of
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mind, intellect, and will
Religious assent.
Ordinary teaching of Authoritative but
5. Bishop Religious submission of
the Church non-infallible
mind, intellect, and will
SUPPLEMENTARY READINGS / MATERIALS

Want to find out more? For further readings, see:
Gorospe, Vitaliano, SJ. Catechism on the Social Doctrine of the Catholic Church.
REFERENCES
Carrier, Herve, SJ. The Social Doctrine of the Church Revisited: A Guide for Study. Vatican:
Pontifical Council for Justice and Peace, 1990.
Catechism of the Catholic Church. Manila: ECCE/Word and Life Publications, 1994.
Gorospe, Vitaliano, SJ. Cathechism on the Social Doctrine of the Catholic Church.
Guerry, Emile. The Social Doctrine of the Catholic Church. Translated by Miriam Hederman. New
York: Society of St. Paul, 1961.
Fanfani, Amintore. Catechism of the Catholic Social Teaching. Translated by Henry J. Yannone.
Manila: UST Press, 1962.
Henriot, Peter, Edward DeBerri and Michael Schultheis. Catholic Social Teaching: Our Best Kept
Secrets. Quezon City, Philippines: Claretian Publications, 1989.
Pontifical Council for Justice and Peace. Compendium of the Social Doctrine of the Church.
Vatican: Libreria Editrice Vaticana, 2004.
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RECOGNIZING THE WORTH OF SOCIAL DOCTRINE OF THE CHURCH AS A GREAT

HELP IN UNDERSTANDING THE SOCIETY
Lesson 2

At the end of this lesson, the learners are able to:
1. Discuss the importance of Social Doctrine of the Church as a great help in understanding the
concerns of society.
2. Recognize the worth of Catholic Social Teaching.
3. Express gratitude towards the people who wrote the encyclical letters that has been a great
help in the society.

1. Read the guide questions
5. Take the quiz

Use these guide questions to navigate through the concept notes and additional readings
and media. Keep them in mind while studying. You can use a separate note to pick up
answers and ideas from the materials as you move along them.
1. Given with the different meaning of Catholic Social Doctrine, how would you explain it in your
own words?
2. Who was the first person to use the term “social doctrine?”
3. Where was the concept of the Social Doctrine of the Church drawn from?
IV. CONCEPT NOTES
THE SOCIAL DOCTRINE OF THE CHURCH
I. THE NAME (TERM)

a. Social Doctrine – refers to the body of Catholic Social Teachings taken as a whole
b. Social Doctrines – this refers to the individual teachings or pronouncements of the Church’s
Hierarchy (the Pope, the College of Bishops, the universal, regional, national, local Synods) as
contained in constitutions, encyclicals, exhortations, and letters.
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-The term “Social Doctrine” goes back to Pius XI (1922-1939) and designates the doctrinal “corpus”
concerning issues relevant to society which, from the Encyclical Letter Rerum Novarum of Pope Leo XIII
(1878-1903), developed in the Church through the Magisterium of the Roman Pontiffs and the Bishops in
communion with them.
- The Church concern of society didn’t begin with Rerum Novarum, but the said encyclical marks a
new beginning for the social concern of the Church.
-Pope Pius XI was the first to use the term (social doctrine), and some of his successors also
referred to it as it is understood today:
1.) Pius XI - Quadragesimo Anno (The Reconstruction of the Social Order) – 1931
*Social Doctrine
2.) Pius XII – Radio Message for the fiftieth anniversary of Rerum Novarum – 1941
*Catholic Social Doctrine
- also in the Encyclical Letter Menti Nostrae (September 22, 1950)
*the Church’s Social Doctrine
3.) John XXIII (1958-1963)

- Encyclical Letter Mater et Magistra (Christianity and Social Progress, 1961)
*The Church’s Social Doctrine
*Christian Social Doctrine
*Catholic Social Doctrine
- Encyclical Letter Pacem in Terris (Peace on Earth, 1963)

*The Church’s Social Doctrine
II. DEFINITION:
1. The entire teaching of the ecclesiastical Magisterium which applies revealed truth and Christian
moral principles to the social order is called the social doctrine of the Church. It applies the Gospel message
to social reality. The purpose of the Church's social teaching is to present to men God's plan for secular
reality. It enlightens men's minds with truth and guides them in building up the earthly city according to the
divine plan.
2. Catholic Social Teaching is the body of social principles and moral teaching that is articulated in
the papal, conciliar, and other official documents issued since the late nineteenth century and dealing with
the economic, political, and social order.
3. The social teaching of the Church is an embodiment of concepts (truths, principles and values)
which the Church extracts from revelation and the natural law and adapts and applies to the social problems
of our times in order to help, as She should, peoples and governments to organize a more human society in
accordance with God’s plan for the world. (Mater et Magistra, 20)
*This definition of the social teaching of the Church sets out its sources, author, content, object and
purpose.
A. The Sources:
The concepts which make up the social doctrine of the Church are drawn from revelation and the
natural law.
Natural Law – it is inscribed by the Creator in man’s very being, in his animal and rational nature,
as understood by his intelligence. It is an expression in us of what our reason demands; it informs our
conscience of what we should do to act in accordance with our rational nature, that we may not go against
what is good and noble in man. It tells us to do good and avoid evil.
The Natural Law is nothing other than the light of intellect infused within us by God. Thanks to this,
we know what must be done and what must be avoided. This light or this law has been given by God to
creation. St. Thomas Aquinas
In the diversity of cultures, the natural law unites peoples, enjoining common principles. (CCC
1957). The Natural Law is immutable and permanent throughout the variations of history; it subsists under
the flux of ideas and customs and supports their progress. CCC 1958
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The Natural Law which is the law of God, cannot be annulled by human sinfulness (St Augustine,
Confessions) It lays indispensable moral foundation for building the human community and for establishing
the civil law.
The Natural Law is the foundation on which rests the Social Teaching of the Church (Pius XII).
Revelation – God’s activity in making Himself and His purposes known to humankind through
Christ, the prophets, and apostles.
B. The Author (the efficient cause):

The Church is the only proximate and universal guide to the true meaning of her social doctrine.
We have to distinguish the authentic social doctrine of the Church from the application of principles
and conclusions which one can discern from different theologians, sociologists, schools and movements.
The work, research, and positions of these Christian sociologists do not constitute the social teaching of the
Church herself. A clear distinction must be made between the teaching of the Catholic faith by the Church
on the one hand and, on the other hand, the different theological schools which are not in themselves the
official interpreters of the social teaching of the church.
C. The Content:
-The Truths (Moral and Religious Truths) – what one has to believe and know
-The Principles (Code of Moral Behavior) – what one has to do or put into practice
-The Values (Fundamental Human Rights) – what one has to respect, defend and cherish
D. The Object and Purpose:
The essential purpose of the Church’s social teaching is the advancement of the Kingdom of God
through human relations and temporal realities for the salvation of men.
The proximate objective – The Church wants to help men build a more human, more just, more
brotherly society which will be more in accordance with God’s plan for man and the human community.
III. NATURE OF THE CHURCH’S SOCIAL DOCTRINE:
- The Church's social teaching comprises a body of doctrine, which is articulated as the Church
interprets events in the course of history, with the assistance of the Holy Spirit, in the light of the whole of
what has been revealed by Jesus Christ. This teaching can be more easily accepted by men of good will;
the more the faithful let themselves be guided by it. (CCC, n. 2422)
-The Social Doctrine of the Church refers to the Church’s teachings on social relationships,
structures and concerns. It is not a political and economic system of the Church but it is a body of teachings
on political, economic, cultural and environmental agenda which affect the life of the people in general.
-The Social Doctrine (letters of the Roman Pontiffs) are meant to awaken the consciences of
Catholics to the fact that temporal affairs, whether politics, economics, science, art, labor, or international
relations, have a moral dimension, which is God's law. Rather than diminishing our freedom to seek specific
solutions to human problems, God's law serves as a guide for the building up of the earthly city according to
the divine plan. The faithful need to know this moral dimension in order to apply it to social, political, and
economic life, and thus sanctify the world and themselves through these secular realities.
- The social teaching of the Church is neither an ideology nor a social theory, it is not a blue-print
for a particular social or economic system, it is not a hidden exercise of power or the legitimation of vested
interests, it is not an idealized utopia, or an abstract moral agenda for human activities. It expresses for our
times the reflection of the Church on social realities, assessing them in the light of the Gospel and offering
guidelines for practical behavior in society.
- The Catholic Social Doctrine sums up the teachings of the Church on social justice issues. It
promotes a vision of a just society that is grounded on the Bible and in the wisdom gathered from
experience by the Christian community as it has responded to social justice issues through history.
- The Church’s social teaching on social matters has truth as its guide, justice as its end, and love
as its driving force.
- The Social teaching of the Church defends fundamental rights and personal growth. It calls for
human economy, the common good, social justice and brotherly love.
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- The Church’s social doctrine is not an organic system but was formed over the course of time,
through the numerous interventions of the Magisterium on social issues.
- It belongs not to the field of ideology, but theology (specifically moral theology). It is the accurate
formulation of the results of a careful reflection on the complex realities of human existence, in society and
in the international order, in the light of faith and the Church’s tradition. Its main aim is to interpret these
realities, determining their conformity with or divergence from the lines of the Gospel teaching on man and
his vocation, a vocation which is at once earthly and transcendent; its aim is does to guide Christian
behavior.
Final Considerations:
1. The Social Teaching is as old as the Church itself.

2. The Social Teaching of the Church has been enriched through the centuries from an experience
that is unique.
3. The Church has been engaged in social teaching long before there was any question of a “Catholic
Social Doctrine.”
4. The Social Doctrine of the Church, as a discipline, is essentially based on theology and human
reflection. It is not to be confused with social theories or ideologies. It is eminently practical; its
aim being to offer moral and spiritual guidelines for persons and human groups confronting
problems of a social, economic, political and international nature.
5. The Social Teaching of the Church has been progressively enriched by the development of
theology and the human sciences.
6. The Social Teaching of the Church contains permanent as well as contingent elements.
7. The Social Teaching of the Church is of universal value and is addressed to all people of good will.
8. The Church’s Social Teaching is really inseparable from the total life and mission of the Church.
IV. FUNCTION:
1. Catholic Social Doctrine is an instrument of evangelization.

-The Church’s social doctrine is an integral part of Her evangelizing activity. To teach and to
spread the Church’s social teaching is an essential part of the Christian message. The teaching
and spreading of her social doctrine are part of the Church's evangelizing mission.
- With her Social Teaching, the Church seeks to proclaim the Gospel and make it present in
complex network of social relations. The Church takes on the task of proclaiming what the Lord
has entrusted her.
- With her social doctrine, the Church aims at helping man on the path of salvation.
The mission of teaching moral and religious truths was entrusted by Christ to His Church, that is, to
the Pope and the bishops in communion with him. The Church received the mission to adapt and apply
these principles to the social problems of each era.
Pope John Paul II said: The `new evangelization,' which the modern world urgently needs and
which I have emphasized many times, must include among its essential elements a proclamation of the
Church's social doctrine.
2. The Church, through her social doctrine, cannot fail to make her voice heard concerning the “new things”
typical of the modern age, because it belongs to Her to invite all people to do all they can to bring about an
authentic civilization oriented more towards integral human development in solidarity.
From the time of the Fathers of the Church, who were addressing the problems of their epoch,
down to the modern popes formulating Christian social teaching adapted to present situation, the Church
has elaborated progressively a set of principles, a body of doctrine on basic issues like the dignity of the
person, the role of the family, the function of the state, the private and public aspects of ownership,
principles regarding work and industry, the conditions of peace, solidarity and development.
3. The Christian should know that in the social doctrine of the Church can be found the principles for
reflection, the criteria for judgment and the directives for action which are the starting point for the promotion
of an integral and solidary humanism. Making this doctrine known constitutes a genuine pastoral priority.
4. The SDC seeks to enlighten the minds of peoples regarding social realities, so that they could take part in
action and spread the energies of the Gospel.
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Goal of SDC
The primary goal of SDC is towards personal conversion so that there will come about social transformation.
Why is the Social Doctrine of the Church important?

1.) Ignorance of the Social Doctrine of the Church is partly responsible for the social evils today.
2.) There is a Catholic (Christian) approach to modern problems and the Catholic (Christian)
student who aspires for leadership must know the basic principles of the Catholic (Christian)
solution outlined by the social Encyclicals.
3.) Every Catholic (Christian) is called upon by the Church to apply the Social Doctrine of the
Church to social life, business and politics. This is called the social apostolate.
What then is the obligation of every catholic student?

1.) To put the social teaching of the Church into practice in his/her private life, in community life, in
professional, business, and industrial life, in political life, in all his/her attitudes and relations to society. By
divine vocation, the Christian faithful have the mission of sanctifying temporal realities.
2.) The Catholic worthy of the name is obliged to learn and follow the social teaching/doctrine of
the Church.

REFERENCES
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REALIZING A PERSON’S DIGNITY AS AN INDIVIDUAL IN THE SOCIETY.

Lesson 3
I. INTENDED OUTCOMES
At the end of the lesson, the learners are able to:
1.Recognize their worth as an individual in a society.
2.Identify and list down the help they can give in the different problems of society.
3.Realize that they can help as an individual in the different concerns they face in their
community.

1.Read the guide questions
2.Study the concept notes. Refer to materials cited for further understanding.
3.Study supplementary materials for additional information
4.Perform peer work
5.Take the quiz
6.Perform the activity
7.Fill out the reflection page

1. How would you describe a person with dignity?

2. What is virtue for you?
3. How can you help the society in the problem about racial discrimination?
IV. CONCEPT NOTES
THE CONCEPT OF MAN
The social teaching "offers above all an integral vision of man and a complete understanding of his
personal and social dimensions." (Compendium of the Social Doctrine of the Church, No. 522)
Man and woman, in the concrete circumstances of history, represent the heart and soul of Catholic
social thought (CA). The whole of the Church’s social teaching, in fact, develops from the principle that
affirms the inviolable dignity of the human person (MM). The Church has striven to defend human dignity.
(CSDC, 107)
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It is important that we must understand the concept of man, or his proper position in society.
The Church sees in men and women, in every person, the living image of God himself.
I. THE DIGNITY OF THE HUMAN PERSON
What is meant by the dignity of man?

-Man has intrinsic (inherent) value in himself.
In what does this intrinsic value consists?

-It consists in this that man possesses a spiritual soul. By creation all men are sons of God and
brothers in the family of God. God is the Father of all men and all races and all nations.
As an intelligent being, free and endowed with an immortal soul, man surpasses in dignity all non-
intelligent beings and all inanimate things which he must use as means of attaining his end.
Does a man’s intrinsic value depends on his work, his social position, his education or his wealth?
-No. “the true dignity and excellence of man lies in his moral qualities, that is, in virtue; virtue is the
common inheritance of all, equally within the reach of high and low, rich and poor;…virtue, and virtue alone,
wherever found, will be followed by the rewards of everlasting happiness.” Rerum Novarum, 20
What conclusions follow from the dignity of all men as sons of God?
1. Love for all men, children of the same Father, whoever they may be, of whatever color, race or
nationality.
2. Regard for all the rights of all the members of God’s family.
In what especially does the equality and dignity of Catholics consist?
-It consists in their being members of the “Mystical Body of Christ.” By being Catholics, men
become truly “Sons of God” and “Brothers of Christ.”
What conclusions for Catholics follow from the fact of the existence in society of the Mystical Body of Christ?
1. Gratitude to God for being a member of Christ’s Mystical Body.
2. The obligation of living up to this dignity. The health of the Mystical Body of Christ depends on
the health of every single member. Whatever each member thinks, or says, or does affects
the whole body.
3. Love for all men, of all colors, races, or nationalities, called to become members of Christ’s
Mystical Body.
-Every man/woman has an absolute and transcendent value because the Author of human nature gave
him/her an immortal soul. Pius XII
-Pius XII demanded that everyone should “render to the human person the dignity conferred on it by God
from his/her creation.”
-The Church is bound and determined to defend the dignity of the human race.
A. What gives man or woman his/her dignity?
-It is the fact that he/she is created in the image of God.

-“The dignity of human beings is the dignity of the image of God. –Pius XII (Christmas message of 1944)
-Genesis 1:26 – God created man in His own image, after His likeness.
-Man is primarily a spirit created in the image of God, responsible for his actions and his destiny, capable of
governing himself and thus finding his greatest dignity. (Pius XII)
1. created in the image of God – man is master of things, he dominates the things of creation
2. man dominates other creatures because he is a rational creature, he possesses the intelligence
and reason which enables him to think, to choose, and to govern himself and other creatures. “Man is a
personal being, endowed with intelligence and free will; a being who has the final choice of what he will or
will not do.”
-What gives man his dignity is the fact that he is conscious for his actions and his destiny: it is the realization
that he has been made in God’s likeness to imitate God’s perfection, His goodness, and His love and mercy
for men. He must use his intelligence and will to discover the true significance of his destiny and his actions.
-The basis of the dignity of the human person is therefore God himself (M.M., 249). It is on him it rests and
He is the reason that it is impregnable. It depends on Him.
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-Man is not subject to earthly things, neither to progress, to the machine, to money nor to technical
progress.
-No one may violate with impunity this dignity of man that God Himself treats with great respect. (Rerum
Novarum, Leo XIII)
The prohibition is explicit and universal… NO ONE may violate…
God is the basis of the dignity of man before men. This is the ultimate foundation of the radical
equality and brotherhood among all people, regardless of their race, nation, sex, origin, culture, or class.
-Leo XIII continues: As to the rich and the employers, they must never treat the worker as a slave; in him
they must respect the dignity of a man… It is shameful and inhuman to use men as mere instruments for
one’s selfish personal gain… It is forbidden for masters to impose work on their subordinates which is
beyond their capacity or unsuitable for their age or sex.
-Some modern men think he can do without God. For them, the Supreme Being is not God, but
man himself….
II. FUNDAMENTAL EQUALITY OF MEN
What does the “equality of all men” mean?

-It does not mean that all men are equal in everything. It means: 1.) that all men have been
created by God in His own image; 2.) that all men have immortal souls; 3.) are destined to live forever with
God; 4.) and were redeemed by the blood of Jesus Christ, the Son of God.
In what are men unequal?

-Men are unequal physically, intellectually, and in the diversity of their temperaments. There are
also certain man-made inequalities; for instance, the economic and political inequalities existing in the
modern world which constitutes the modern “social problems.”
-Every human being possesses dignity as a person, regardless of his/her social position. Thus,
because of this dignity, there exists in mankind an innate equality.
-From this point of view all men are equal; there is no difference between rich and poor, masters
and servants, rulers and subjects. (Rerum Novarum – Leo XIII)… St. Paul also pointed out: “There is neither
Jew nor Greek; there is neither slave nor freeman; there is neither male nor female. For you are all one in
Christ Jesus.” Galatians 3:28.
-There is an innate equality beyond the distinctions of race, nationality, position and sex. Notwithstanding
differences in age, position or physical, intellectual or moral attributes, there exists a fundamental equality in
nature.
-All men share one and the same origin in the order of nature: they possess the same human nature the
dignity of which is stated and defended by the Church.
-Pope Leo XIII said (Encyclical In plurimis): “It was ordained that masters should recognize the
human dignity of their servants and treat them accordingly; not to consider servants as having a different
nature from their masters’ but, on the contrary, the same one; both have, in effect, the same religion and
serve the same God.”
-These are the same principles that the popes call on to establish better human relations between
employers and workers, masters and subordinates. “For the Church, all men are equal in dignity before
God; they ought therefore to be equal also in the free necessary relationships which unite them.
Above and beyond this natural equality, which everyone, even the unbeliever, can acknowledge,
the Church teaches that Christians share a higher equality in the supernatural order. They share the same
faith and hope, the same destiny, the same baptism, the same Eucharist – all have been ransomed by
Christ and admitted to the same table – all are members of one and the same body. And it is the same
Spirit which united this body in a single love. All have been adopted by the same Father in heaven. All are
called by the Son to become sons in a single family, the family of the children of God, which is the Church.
By way of example, mention some problems that conflict with the Catholic doctrine of equality and dignity of
men.
-Such problems as anti-Semitism, racial discrimination, the persecution of religious and minority
groups.
A. Natural and Social Inequalities contrasted with the Principle of the Equality of Mankind
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It is a fact that natural and social inequalities exist between men and women, which seem to be in
complete contradiction to the principle of innate equality. These inequalities come from different causes and
are of varying importance. For the sake of clarity, we will divide them into different categories:
What is the Church’s teaching on these inequalities?
1. Individual inequalities – human beings are born with differences in sex, health, physique, intelligence
and talents.
As far as the inequalities of the sexes is concerned, the Church’s social teaching is very full and lays
down the exact sense in which it exists. She affirms the fundamental rights of women as being equal to
those of men as far as their personal dignity is concerned: “in their personal dignity as children of God, man
and woman are absolutely equal.
…as far as personality is concerned they are entitled to equal honor, dignity, worth and respect. In
history, the Church was the principal emancipator of woman from her degrading and unnatural slavery.
But it is the natural order itself which obliges us to recognize the natural (differences) gifts,
character and temperaments in man and woman. Certain (of these) are proper only to man and others only
to woman, or they are unequally distributed, some being more developed in man and others in woman,
because nature has given each a different sphere of activity and distinct role to play. The particular
characteristics which distinguish the sexes have repercussions in family and community life. It is not
possible to reverse this natural order without nature herself always intervening to re-establish it.
Woman is the complement of man, as man is the complement of woman: Man and woman
complete each other mutually, not only from a physical and psychological point of view, but also
ontologically. It is only because of the duality of “male” and “female” that the “human” being becomes a full
reality. The woman is the helper for man, just as the man is a helper for the woman.
Even though, in general, nothing can be done about the other inequalities of the first category, the
Church’s social doctrine repeats the great principle of respect of the human person, no matter what its
weakness or its disabilities of childhood or old age.
2. Diversity of functions called for by the organization of society.

Every nation must have men to fill public office and others to carry on the different professions
necessary or useful for the common good, and these callings require different aptitudes and qualities.
Inequalities of the second category, arising from differences in functions and calling in society, are
recognized by the Church as useful and good, once justice and charity are respected. They are in
themselves a good thing from the point of view of the society. “This inequalities operates for the benefit of
all, individuals and society alike. Social life requires various qualities and different duties in its organization.
(Rerum Novarum)”
These inequalities arising from different duties are not themselves an insurmountable obstacle to
harmony in society. “In a people worthy of the name, all inequalities which spring, not from mere caprice,
but from the very nature of things: that is, inequalities of culture, of possessions, and of social position
(without prejudice, naturally, to justice and mutual charity) are no obstacle to a true community spirit and
brotherly love (message of December 24, 1944, Pius XII)”.
The Church sees the importance and usefulness in the diversity of tasks – as St. Paul’s image of
the body (organic concept of society) – the body whose unity implies in the diversity of functions for the
individual and common good
3. Inequality of condition
Inequality in the possession of intellectual advantages, fortune and social positions which arise from
a difference of temperament or talents. Gifted men often succeed in obtaining high positions although they
started in very modest circumstances. But, there are also those who succeed more because of inherited
wealth and family influence than because of merit.
Faced with the inequalities of the third category – culture, possessions and standard of living – the
Church offers the following principles.
a. practical respect for everybody’s fundamental rights, particularly the “right to sustain and develop
corporal, intellectual, and moral life” (Pius XII)
b. the right of every citizen to “a certain level of intellectual, moral and physical culture” (Pius XI in Divini
illius Magistri),
c. the right to possess and use private property
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-including goods devoted to productive enterprises, they are permanently valid (John XXII in Mater et
Magistra). However,
-It does so by the operation of the doctrine of the common good and of the demands of social justice
and charity, and ultimately, by the application of this teaching on the universal distribution of worldly
goods. “It is not enough, then, to assert that man has from nature the right of privately possessing
goods as his own, including those of a productive character, unless, at the same time, a continuing
effort is made to spread this right through all ranks of the citizenry.” (M.M.)
4. Inequalities which are the result of the sins of individuals – unscrupulous and inhuman profiteers, who
get on by every means, lawful and unlawful
-fruits of men’s sin and malice are severely condemned by the social doctrine of the Church
-Pius XI denounced “profiteers (Quadragesimo Anno)
-One may not take as the ultimate criteria in economic life the interests of individuals or organized groups,
nor unregulated competition, nor excessive power on the part of the wealthy, nor the vain honor of the
nation or its desire for domination, nor anything of this sort. Rather, it is necessary that economic
undertakings be governed by justice and charity as the principal laws of social life. (M.M., 38-39)
5. Inequalities arising from the disorder of society and unfair distribution of the wealth of the world
-this inequality poses problems of the wrongful distribution of wealth
-At the beginning of Rerum Novarum, Leo XIII noted “the enormous fortunes of some individuals, and the
utter poverty of the masses” - - - it is still the same today
-forty years afterwards, Pius XI forcefully declared that “the immense number of proletarians (persons not
owing property) on the one hand, and the enormous wealth of the very rich on the other, are an answerable
argument that the material goods so abundantly produced in this age of industrialism are far from rightly
distributed and equitably shared among the various classes of men. (Quadragesimo Anno)”
-Pius XII – He drew attention to the growing number of workers who come up against wealthy interests
which, under cover of their remoteness, succeed in totally neglecting their social duty and makes it almost
impossible for the worker to have anything for himself (radio message, Sept. 1, 1944).
Pius XII said: A more just distribution of wealth is, and remains, a main point of the program of Catholic
social doctrine.

REFERENCES
20
DEVELOPING AN UNDERSTANDING OF THE RIGHTS THAT IS VESTED TO AN INDIVIDUAL

Lesson 4

At the end of the lesson, the learners are able to:
1. Understand their right as an individual in the society.
2. Value their rights and respect the rights of others too.
3. Use their rights correctly in the society.

1. Read the guide questions.
5. Take the quiz

1. What is the Human Rights?

2. Why do we need to know our rights?
3. Why a right corresponds a duty?
IV. CONCEPT NOTES
THE INALIENABLE RIGHTS OF HUMAN BEINGS
What is a right?
21
-A just or proper claim or title to anything, or that which may be claimed on just, moral, legal or
customary grounds. (Webster Comprehensive Dictionary, Encyclopedic Edition)
-A right is a claim in justice to something that belongs (inherent) to the person. A right is a moral
power to do, to have, or acquire something. This moral power does not depend on physical strength.
(Vitaliano Gorospe, SJ)
Reasons why Human Rights exist

1. That each individual human being may preserve his essential dignity and so attain to a right
and reasonable life in this world
2. That man may fulfill his obligations towards God, his last end.
Who is the source of all human rights?

-God grants all human rights. The law protects rights. God gave man the right to possess and to
use things because it is useful in the achievement of his ultimate end.
What is the duty of the State regarding human rights?

“Rights must be religiously respected wherever they are found; and it is the duty of the public
authority to prevent and punish injury, and to protect each one in the possession of his own right.” (Rerum
Novarum)
-The roots of human rights are to be found in the dignity that belongs to each human being.
-The ultimate source of human rights is not found in the mere will of human beings, in the reality of
the State, in public powers, but in man himself and God his Creator. These rights are universal, inviolable,
and inalienable (Pacem in Terris).
1.) Universal – they are present in all human beings, without exception of time, place or subject.
2.) Inviolable – they are inherent in the human person and in human dignity; and because it would
be vain to proclaim rights, if at the same time everything were not done to ensure the duty of respecting
them by all people, everywhere, and for all people.
3.) Inalienable – no one can legitimately deprive another person, whoever they may be, of these
rights, since this would do violence to their nature.
Rights and Duties

-In human society, to one man’s right, there corresponds a duty in all other persons: the duty
namely, of acknowledging and respecting the right in question.
-Rights presuppose obligations. If one has a right, then every human being has an obligation not
to deprive him of that right. (Do unto others what you want them to do to you. If you want your rights to be
respected, you must also respect their rights.)
Natural Rights
-Rights with which mankind is supposedly endowed by nature, such as right to life, liberty, security,
and the pursuit of happiness.
-A natural right is a human right that belongs to a person simply and solely because he is a human
being. (Do irrational animals have natural rights?)
-The State cannot take away human rights. God and not the State is the source of all natural
rights. The State, like the individual, is subject to the law of God.
The Church’s mission includes the defense and promotion of human rights. This pastoral commitment
develops in a twofold function:
1. Proclamation of the Christian foundation of human rights
2. Denunciation of the violation of the rights
Some fundamental human rights

1. Right to life – the most fundamental right
2. Dignity
3. Bodily Integrity
4. Sustenance
5. Worship
6. Use and normal development of faculties
7. Work and fruit of work
8. Private ownership of property
9. Sojourn and movement
22
10. Marriage and the procreation and education of children

11. Association with one’s fellowmen
-The most fundamental is the right to life. We explicitly defend so obvious a right because of violations
against this right. There are those who deny to human beings the right to life directly (murder,
homicide, parricide, abortion, euthanasia, etc.). There are also those who deny to human beings the
right to live in a manner worthy of human beings. They deny the right to life indirectly (denial of just
wage.
The Principle: Man is a Subject and Not a mere Object
-Man is not a mere object which can be disposed of like inanimate agent or some sort of tool.
-In many of the most important activities of his life, man has been reduced to a mere object of
society. Pius XII
-Man is lowered in so many cases to the level of a piece of raw material. Pius XII
-The popes have condemned the liberal economy and Communist socialism in turn because both, for
different reasons, looked on man as an object at the service of the economy.
-The Church spoke out against systems which do not protect the personal dignity of workers and make their
productive capacity a mere object which society can fully exploit at its pleasure and will.
-Stressing the fact that society is for man, not man for society, John XXIII affirms that “individual men are
necessarily the foundation, cause, and end of all social institutions. M.M., 219)
1. Man is not a mere object; he is a subject by right.

-It calls for the recognition and practical respect of the dignity of the human person and his rights,
in social relations, in the life of the national economy and before the law.
-Pius XII said: Men should be considered and treated , not as objects but as subjects of the social
life, particularly in the state and national economy.
-employer - - - employee relations? Man - - - society relations?
-Every person is the subject and not the object of economic life.
The Fundamental Rights of Human Beings
-Human beings, as a person, possess rights they hold from God, which should remain, in the face of
society, immune from all attacks that tend to deny, abolish, or neglect them. (Pius XI, Encyclical on Nazism.)
-The Church defends the rights of humans which are inscribed in human nature and come from God, the
author of that nature. The Church protects the fundamental rights of humans against attack from all
quarters.
Pius XII: In Her eyes these essential rights are so inviolable that no reason of state, no pretext of
the common good can prevail against them.
This principle should be respected at all costs… But does it is so?

REFERENCES
23
Peer Work (L1)
Name: ______________________________________________ Program and Year:

________________
For this section, you have to meet with your assigned peer by communicating with her/him through
a text message or chat or a call. Earlier you have been given guide questions to keep in mind while
you read. With these questions, discuss with your peers your responses. When done, fill in the field
below with the responses of your peer.
Name of peer: __________________________________________________________
1. What do we mean by the word “infallible?”

incapable of making mistakes or being wrong.
2. How can the Pope and the Bishops make sure that they have interpreted the Word of
God without error?
The Pope and the bishops united with him constitute the teaching body of the Church,
called the Magisterium. Infallibility is the gift of the Holy Spirit that protects the Church from
teaching errors in matters of faith and morals
3. What are the two classifications of Magisterium and it’s difference?
One is called the Extraordinary Magisterium, and the other is called Ordinary Magisterium.

The word magisterium is from the Latin word magister meaning teacher, so
24
the Magisterium is the teaching authority of the Church, which is manifested by the pope
alone and or the pope along with the bishops all over the world.
QUIZ (L1): Multiple Choice
1. D
2. C
3. B
4. C
5. B
6. B
7. B
8.C
9.A
10. C
ACTIVITY 1:
1. All those things are to be believed by divine and Catholic faith

which are contained in the written Word of God or in Tradition,
and which are proposed by the Church, either in solemn
judgment or in its ordinary and universal teaching office, as
divinely revealed truths which must be believed." (First Vatican
Council, 1870)
2. "For this reason the Fathers of the Vatican Council laid down nothing new, but
followed divine revelation and the acknowledged and invariable teaching of
the Church as to the very nature of faith, when they decreed as follows: "All
those things are to be believed by divine and Catholic faith which are
contained in the written or unwritten word of God, and which are proposed by
25
the Church as divinely revealed, either by a solemn definition or in the

exercise of its ordinary and universal Magisterium" (Sess. iii., cap.
3)" Encyclical On the Unity of the Church by Pope Leo XIII, 1896
3. "For these writings attack and pervert the true power of jurisdiction of the
Roman Pontiff and the bishops, who are the successors of blessed Peter and
the apostles; they transfer it instead to the people, or, as they say, to the
community. They obstinately reject and oppose the infallible magisterium
both of the Roman Pontiff and of the whole Church in teaching
matters" Encyclical by Pope Pius IX in 1873, On the Church of Italy, Germany,
and Switzerland, under heading of 'Further Heresies'
Peer Work (L2)
Name: _______________________________________ Program and Year:

________________________
Name of peer: __________________________________________________________
1. Given with the different meaning of Catholic Social Doctrine, how would you explain it in your own words?
Catholic social teaching emerges from the truth of what God has revealed to us about
himself. We believe in the triune God whose very nature is communal and social. God the
Father sends his only Son Jesus Christ and shares the Holy Spirit as his gift of love. God
reveals himself to us as one who is not alone, but rather as one who is relational, one who is
26
Trinity. Therefore, we who are made in God's image share this communal, social nature. We
are called to reach out and to build relationships of love and justice.
2. Who was the first person to use the term “social doctrine?”
It is also derived from the concepts present in the Bible and the cultures of the ancient Near
East. According to Pope John Paul II, the foundation of social justice "rests on the threefold
cornerstones of human dignity, solidarity and subsidiarity".
3. Where was the concept of the Social Doctrine drawn from?
QUIZ (L2): Multiple Choice

1. B
2. D
3. A
4. B
5. A
6. A
7.D
8. D
9.A
10.A
ACTIVITY (L2)
Catholic social teaching (CST) has a long and rich story. It is both old, in that it presents
timeless values within the Church's two thousand years of history, and new, as it
constantly reflects on the world around us—as it is.
The Church has done much reflection on macro social issues, i.e., what form of
government and economic system is best for promoting human freedom; why must faith
be part of the public square; what are the pathologies destroying our culture and how to
address them; how should business provide for the dignity of work; what are the dangers
of a “welfare state”; among many other vexing issues facing modern societies.
In administrative, clinical, or research roles, the Church calls us, as Catholics, to apply
the social teachings to the extensive and complex issues within all the levels of the
healthcare system, such as financing and delivery of health care through public and/or
private institutions, where to focus research dollars, conscience rights, type of care
offered, patient rights, and the issues of healthcare mandates.
Catholic social teaching is a branch of moral theology addressing contemporary issues
within the social structures of society: political, economic, and cultural. It proposes a set
of principles on which to form one's conscience on in order to evaluate the framework of
society and as the criteria for prudential judgment in decision making.
It offers a structural way of reflecting and discerning, rooted in the Gospel and natural
law. “Catholic social teaching seeks to apply the essence of Christian moral principles to
life in society. It is not an economic or political programme,” Cardinal Nochols writes,
“but it offers a powerful way of thinking about what the common good requires, and how
structures in society can promote or undermine human well-being and the requirements
of justice” (Nichols 2014).
CST “is a service to the truth that sets us free. Open to the truth from whichever branch
of knowledge it comes, the Church's social doctrine receives it,” Pope Benedict writes,
“assembles into a unity the fragments in which it is often found and mediates it within the
constantly changing life patterns of the society of peoples and nations” (Benedict XVI 2009, no. 9).
It addresses the political, economic, and cultural issues of the day through the light of the
27
gospel, its aim “is simply to help purify reason and to contribute, here and now, to the
acknowledgement and attainment of what is just” (Benedict XVI 2005b, no. 28).
Father Bill Ryan, SJ, offered a useful definition of CST which we have slightly modified.
CST contains a set of principles on which to form our conscience in order to evaluate the
framework of society and provide criteria for prudential judgment and direction for
current policy- making and action (Ryan 2000).
Peer Work (L3)

_________________
28
Name of peer: ______________________________________
1. How would you describe a person with dignity?

If someone has dignity, it means they are worthy of respect. ... If you lose an election, and you say nasty
things about your opponent and try to undermine her, you are acting without dignity. But if you graciously
congratulate her and accept the results, then you are behaving in a dignified manner.
2. What is virtue for you?

Virtue is behavior showing high moral standards.
3. How can you help the society in the problem of racial discrimination?
Don’t take the abuse
Everyone, no matter what their nationality or race is, has a right to live happily and free
from discrimination. If you feel someone's being racist towards you, Childline has
information about what steps you can take. The main thing is to walk away, keep safe and
talk to someone you trust. You don't need to retaliate or respond.
QUIZ (L3) : Multiple Choice
1. D
2. B
3. B
4. A
5. D
6. B
7. B
8. A
9. D
10. A
ACTIVITY (L3)
Knowing that you are created in the image and likeness of God. And that each of us is a
person of/with dignity, how would you help lessen or cease the following problems in our
society.
1.Racial Discrimination- There is no group more prepared for this moment and equipped by God to delve
into these divisive issues in society than the people of God filled with the Spirit of God and informed by the
Word of God. We must recognize these gifts in this moment and bring the hope of Christ to what seems to
be a hopeless situation. Listen: Seek to hear rather than be heard. Seek to understand rather than be
understood. Increased awareness will increase understanding.
Learn: While you cannot stand in another person’s shoes, you can learn from his or her
experience in this world. Taking a humble, teachable posture validates that their experience can
be different than yours and may empower you to walk alongside your friend more effectively.
Lament: Empathy is the ability to understand and share the feelings of another person. The ability
to “grieve with those who grieve” as well as take responsibility for any part you may have played
in their pain creates connection and trust.
Lead: Once understanding is gained, connection is established and trust is earned, you can now
walk together into expanded conversations and actions that strengthen your relationship with one
another and influence others in your life who need to join the journey of awareness and action.
Persecution of Religious and Minority Groups- Persecution is everywhere. And we shouldn’t

just care because these are fellow Christians being killed and imprisoned; we should care
because these are humans facing undeserved cruelty at the hands of other humans.
If you’re like me, you know persecution is bad, but much of your inaction about the problem stems
from not knowing practical ways to help. Because you don’t know how to make a difference, you
don’t.
29
Persecution is a large problem, but it’s not an unsolvable problem. It’s not too big of a problem
that we can’t help. Fortunately, there are many ways for us to be actively involved in the healing
of these wrongs. Here are just a few of them:
1. Educate yourself
You can’t actively contribute to a solution if you don’t know what problem it is you’re trying to
solve.
You see, many people attempt to stop persecution because it’s the right thing to do, but not many
people understand the struggles persecuted Christians are facing. There is a large divide
between the American church and the persecuted church. Because of this, we might fall into the
tendency of giving without caring or praying without caring — simply because we can’t
sympathize with them from our current vantage point. In other words, our heart will not be in the
problem; and when our heart is absent, we tend to stop caring once we don’t see immediate
results. You can’t make a change when people give up for not seeing immediate results.
Making a difference is a slow process, which means you need to be committed to the solution if
you’re going to follow along with the cause. You need to put your heart into it.
If you’re going to cultivate a heart of passion and concern for persecuted Christians, you must
educate yourself on what’s going on.
2. Pray
When I was in college, I didn’t like praying for issues because it felt like I was doing nothing. I
would rather go out on the streets and scream something to make people listen, rather than
praying for people to listen. But during this time, I found that outside of prayer, I was doing
nothing for the problems.
Truth is, praying is always the solution, because without it, you would be doing nothing but sitting
on your butt about problems you’re removed from. Prayers are able to go where you aren’t.
Prayers are able to help in ways you can’t. Prayers are how you actively make a difference
across the world.
Peer Work (L4)

_________________
Name of peer: ______________________________________
30
1. What is Human Rights?

Human rights are rights we have simply because we exist as human beings - they are not granted
by any state. These universal rights are inherent to us all, regardless of nationality, sex, national
or ethnic origin, color, religion, language, or any other status. They range from the most
fundamental - the right to life - to those that make life worth living, such as the rights to food,
education, work, health, and liberty.
2. Why do we need to know our rights?

It is extremely important to know your legal and Constitutional rights. These rights are the foundation
of our legal system and are in place for the protection of every citizen of this country. Failure to know and
utilize these rights leads to their erosion and possibly to you getting yourself deeper into trouble.
Importance of knowing your rights, knowing your rights its very important, there is no way people can
abuse you. Or make you work like a slave or do illegal things. And i think knowing your rights is very
important because you can use your rights in many situations. Sometimes your rights can get you out of
trouble, but if you don’t know your rights, you wont able to fight for them.
3.Why a right corresponds a duty?

Rights and duties are closely related and cannot be separated from one another.
Both go side by side. These are the two sides of the same coin. If the state gives
the right to life to a citizen, it also imposes an obligation on him to not to expose his life
to dangers, as well as to respect the life of others.
QUIZ (L4) : Multiple Choice

1. A
2. B
3. C
4. A
5. D
6. D
7. B
8. C
9. C
10. B
ACTIVITY (L4)
Name: ________________________________________ Program and Year _______________
Score: ___________________
Instruction: Below are the list of examples of Human Right. On the table provided, list three (3)
violations
that a person can commit against such particular Human Right.
Right to Life Right to Worship Right to Work and Fruit of Work

Economic, social, and A private Jewish university Discriminating at work
cultural rights in New York City was based on traits like race,
sued by a lesbian couple gender, and sexual
for its policy of reserving orientation
its married student housing
for male-female couples.
The state’s highest court
ruled that the university’s
policy could be challenged
as violating the city’s
ordinance barring housing
discrimination based on
sexual orientation.
31
Extrajudicial execution or A fertility doctor in WHISTLE BLOWING

other killing California was forced to
provide artificial
insemination services to a
gay couple, even though to
do so violated his religious
beliefs, and even though
there were many other
fertility specialists in the
area who were willing to
perform the procedure.
Massacres A counseling student in Wage Miscalculations

Michigan was expelled
from her program when
she respectfully requested
that a gay client be referred
to one of numerous other
counselors in the nearby
area. The student was
acting on her religious
beliefs and therefore could
not provide effective
counseling to the client.
32
WRITTEN TEST (M1)

Essay: Guided by the rubric on the next page, answer the following questions comprehensively.
1. Why is the Right to Life the most fundamental right of a human person?
2. Explain this thought, “Man is a subject and not a mere object.”
1. The right to life is nowadays universally acknowledged as a basic or fundamental

human right. It is basic or fundamental because "the enjoyment of the right to life
is a necessary condition of the enjoyment of all other human rights." the human
right to life encompasses a "substantive principle" whereby every human being
has an inalienable right to have his life respected, and a "procedural principle"
whereby no human being shall be arbitrarily deprived of his life.
2. As a person, man is therefore the subject of work. As a person he works, he
performs various actions belonging to the work process; independently of their
objective content, these actions must all serve to realize his humanity, to fulfill the
calling to be a person that is his by reason of his very humanity.
PERFORMANCE TASK (M1)
33
RECORDED INTERVIEW: Within your family members, make an interview that would
answer the
following questions. You may use a camera to record your
interview.
1. Is it necessary for the Church to be engaged in some of the problems or concerns of the
society? Why? Or, Why not?
Church leaders should not focus on social work, but are called “to prayer and to the ministry of
the word” The most natural way to apply what we read in the New Testament is that all Christians
should be involved in social issues to help others. The church should take care of the poor in its
midst.
2. As an individual, how can you exercise properly the rights that has been given to you?
And how would you respect the rights of others too?
Listening to what another person has to say is a basic way to respect them. Everyone wants to
have their say. Everyone wants to feel that they’re being listened to. Whether they have
something profound to say is not the point. People want to be heard. When we affirm someone,
we’re giving evidence that they matter. That they have value. That they’re important. And that
they’re worthy of respect. Though kindness and service are first cousins, they aren’t identical. We
can serve without being kind. But it’s very difficult to be kind without serving.
When we’re kind to someone, we’re giving of ourselves. We’re giving something they can use.
Maybe something they need. Maybe something they need desperately.
34

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Aklan Catholic College

ACC Flexible Learning System

The Magisterium and the Social Teachings of the Church

Outcomes: At the end of the course the learner should have:

4. Developed an understanding of the rights that is vested to an individual.

6. Established a good relationship among the members of the family.

Introduction to the Module

4. Developed an understanding of the rights that is vested to an individual.

How to use this Module?

Sample Learning Plan

Rel Ed 2b  Opening prayer  Opening prayer

8:00-11:00  Study all  Study all

 Closing prayer  Closing prayer

 Opening prayer  Opening prayer

 Closing prayer  Closing prayer

GMathMod  Opening prayer  Opening prayer

1:00-4:00  Study all  Study all

Lesson 2 – Recognizing the worth of SDC as a great help in understanding society

Lesson 3 – Realizing a person’s dignity as an individual in the society.

Lesson 4 – Developing an understanding of the rights that is vested to an individual

Learning Activity Sheets

Peer Work (L1) ……………………………………………………………………..

Peer Work (L2) ……………………………………………………………………..

Peer Work (L3) ……………………………………………………………………..

Peer Work (L4) ……………………………………………………………………..

Quiz (L4) ……………………………………………………………………..

Written Test ……………………………………………………………………...

EXPRESSING GRATITUDE AND LOVE TO GOD FOR HIS CONTINUOUS PRESENCE

I. INTENDED LEARNING OUTCOMES

II. GENERAL INSTRUCTIONS

III. GUIDE QUESTIONS

1. What do we mean by the word “infallible?”

IV. CONCEPT NOTES

Two Classifications of Magisterium

Levels of Magisterium and its Authority

Extraordinary and Infallible on

Extraordinary and Infallible on

3. Bishops, together with the

4. Pope Ordinary teaching of Authoritative but Religious Assent.

mind, intellect, and will

SUPPLEMENTARY READINGS / MATERIALS

RECOGNIZING THE WORTH OF SOCIAL DOCTRINE OF THE CHURCH AS A GREAT

I. INTENDED LEARNING OUTCOMES

II. GENERAL INSTRUCTIONS

III. GUIDE QUESTIONS

IV. CONCEPT NOTES

THE SOCIAL DOCTRINE OF THE CHURCH

I. THE NAME (TERM)

3.) John XXIII (1958-1963)

- Encyclical Letter Pacem in Terris (Peace on Earth, 1963)

B. The Author (the efficient cause):

D. The Object and Purpose:

III. NATURE OF THE CHURCH’S SOCIAL DOCTRINE:

1. The Social Teaching is as old as the Church itself.

1. Catholic Social Doctrine is an instrument of evangelization.

Why is the Social Doctrine of the Church important?

Name: __________________________ Program and Year _