THEOLOGY 3 SUMMATIVE TEST
UNIT 3 LESSON 1: HISTORICAL DEVELOPMENT OF
CST
Bible
- Greek plural word “biblia” (singular –
“biblion”) which means – scrolls (i.e.,
multiple sheets of papyrus rolled into a
scroll.
- One of the earliest forms and materials for
written documents. It is one book consisting
of many books, the one word of God
through many and different expressions.
- Historically, the bible has been identified
with the church. In fact, the bible it remains
a catholic book for it is universal pertaining
to all men and women.
- Compilation of books recognized and
preserve and transmitted by the church
throughout the history.
Biblical Roots of the Catholic Teachings
- The Bible is a source of the Catholic Social
Teaching.
- The Bible is the foundation of a Judeo-
Christian vision of life… [Bible] discloses the
kind of God… [a God who is] interested in
the world, in human history, and in the
manner in which humans live in community.
(Donahue, 2005)
*Since the bible contains the universal word of
God, this word must be interpreted it such a way it
becomes responsive to the needs of this reader
today. Due consideration must be given to the
historical character of biblical revelation since God
self-disclosure to place through human language
within the human history. Description text must
always be interpreted in relation to Christ to the
whole of scripture and to the life of the Church. The
Holy Spirit is the interpreter of scriptures. The
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church interprets the Bible in so far as the Spirit
dwells in her.
Archbishop Stephen Langton on Canterbury
- Divided the books of the bible into chapters.
(1226)
French printer, Robert Estienne (Stephanus)
- Divided the chapters of the Bible into
verses. (1551)
JUSTICE IN THE OLD TESTAMENT
1. Sedakah / sedaqah
- Righteousness
- It goes beyond personal rectitude of
following rules, laws and commands.
- It has social character. “the biblical idea of
justice can be described as fidelity to the
demands of a relationship” (Donahue)
** Righteousness in a biblical sense is about
creating harmony in the community. Biblical justice
then is first interpreted within the context of
Yahweh’s relationship to his people. It is just to
follow command not simply because this is a
command of Yahweh rather Yahweh commanded
these things because they restore the right order of
the community.
2. Mishpath / mishpat
- Judgement
- Characterized not simply as the judgment of
God and his capability to punish and
reward individuals but again it has a social
dimension, i.e., God’s governance that
places order in the society.
** Mishpath is understood in a juridical sense to
judge. This means God employs punishment and
reward just as way of establishing order in the
society and among his people. In the biblical sense,
God’s justice is not just about norms, it is about the
 health of the whole community. Y rewards the just
and punishes the wicked as his way of governing
the people and putting order in their communities.
** Sedakah is understood as the normative
principle, while Mishpath is understood as the
principle of conduct which must conform to
sedakah.
3. The Old Testament concepts of justice as
both mishpat and sedaqah, that are
understood primarily within the context of
Yahweh’s governance and one’s relationship
both with Yahweh and his fellow human
beings in the community, allows us to
appreciate more the New Testament
emphasis on the link between justice and
charity.
** The ten commandments or the decalogue and it
is summarized as the commandment of love. This
implies to the Christian tradition that was born in
the New Testament churches understands that
God’s governance and our relationship to one
another In the community are not only govern by
colds and lust but primarily by love.
CHRIST’S ACTIVE ROLE IN THE SOCIETY
1. Christ as a Teacher
- Christ’s teaching gives emphasis on the
‘persons’ over the law, and on the virtues
of justice and charity over the legal code.
(Luke 10:25-37)
- Jesus’ parable of the Good Samaritan (Lk.
10:25-37) is an invitation to prioritize the
human person over the demands of the law
on purity.
** Parable of the Good Samaritan
a. Faith – Calls people for metanoia
(conversion of heart).
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** Christ as teacher also proclaims that the
Kingdom of God cannot be fully realize here on
earth and its completion or perfection is yet to
come. This provides more reasons to hope
believing that a better life awaits us after our short
journey here on this life.
b. Love – conversion which is non-violent.
** the image of the cross is Jesus paradigm for
conversion. When others look at the cross, they see
in it a failure, a weakness, a foolishness but Christ
endures all this and use the cross as an expression
of his love and this is the same love that moves
people to change their hearts and mend their ways.
Often times the more practical way to convert
other people is to offer ourselves to them with the
hope of giving them the inspiration to do same.
c. Hope – Hopeful preparation for its
realization in the future.
** It is both a statement that we could never have
a perfect life or mere human power could not make
this world perfect but no matter how imperfect our
human existence is God’s promise assures us that
we will one day find rest and fulfillment in the
dwelling of the father. A Christian is always hopeful
of what it is to come.
2. Christ as a Liberator
- Christ heals and liberates people both from
physical and spiritual illness.
- Christ’s liberation is also at the same time a
restoration (personal and communal).
THE EARLY CHIRSTIANS TO INSTRUCT ONE
ANOTHER ON THE SOCIAL INVOLVEMENT
- The early Christian community has
endeavored to follow the examples of
Christ:
 a. Duty to Give: (Act 2:44-45; 20:35; Tim
6:17-19) It is not right for one to live in
luxury while others live in want. –
Clement of Alexandria (one of the
churches fathers and emphasizes equity)
** they were significant attempts to remind the
faithful about their duty to give. All those who
share the face owned everything in common. They
sold their goods and possessions and distributed
the proceeds among themselves according to what
each one needed.
b. Deposits of Piety: According to
Tertullian, it is used in feeding the
needy, in burying them, in support of
youths and maidens destitute of means
and deprived of their parents, in the
care of the aged, and the relief of the
shipwrecked.
** the early church has attempted to find a way to
incarnate the examples of Christ in their own social
context and practices
c. Endeavor to establish unity
solidarity:
(Gal 3:28; Col 3:11)
** they try to elevate the recognition of the slaves
by making them legitimate and rightful members of
the church. For all of us are one of Christ.
THE MIDDLE AGES AND THE CONTINUING
CATHOLIC SOCIAL TEACHING TRADITION
1. St. Thomas Aquinas on Distribution of
Wealth
- Requires justice which is a “habit whereby
man renders to each one his due by a
constant and perpetual will.”
** type of social justice:
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a. Commutative – (or the contractual
between two individuals)
b. Contributive – between the due of the
individual to the society
c. Distributive – the of the society to the
individual
2. St. Thomas Aquinas on Just War: Two
important considerations in a just war:
a. Jus ad bellum – consideration on why
we are going on a war.
b. Jus in bello – considerations on how we
are supposed to engage in a way
THREE REQUIREMENTS:
1. Legitimate Authority: Thomas Aquinas’
political philosophy assigns legitimate
power to an authority for the management
of the citizens’ well-being.
2. Just Cause: wars could not be waged simply
to avenge a death of a member of the
community.
3. Right Intention: the ruler who declares war
must have the right intention, like upholding
the state‘s order and bringing out a certain
and good.
EVANGELICAL POVERTY
- This refers to the voluntary giving up of
personal possessions.
- This is usually enclosed in the evangelical
vows of those who enter the consecrated
life.
- It is a counter witness to the growing
materialism of the world.
** it says that we can survive even without the
traditional conception and means of securing our
future through personal possession. it is radical
statement about men’s confidence in providence of
the community and God
 SOCIALISM’S SEVERAL OBJECTIONS AGAINST THE
EMERGING IDEOLOGIES OF THE MODERN TIME CAPITALIST IDEOLOGY
DARK AGES (MEDIEVAL) vs AGE OF a. The opposition against the capitalist
ENLIGHTENMENT principles of self-direction and social
1. Age of Enlightenment mobility.
a. use of reason (as opposed to faith) b. Capitalism ignores, tolerates, and even
b. autonomy (as opposed to obedience) perpetuates unjust situations of resource
distribution.
2. According to Enlightenment thinkers, the c. Capitalism endorses the pathology of isolated
Church during the Middle Ages values faith existence.
and obedience which are instruments of
ignorance and oppression. SOCIALISM PROMOTES TWO ALTERNATIVE
PRINCIPLE
Enlightenment period 1. Common Ownership to replace and abolish
- brought about changes in the society the concept of private property.
including the Industrial Revolution and the
two ideologies of Capitalism and Socialism. 2. Personal freedom must be replaced by
government control that seeks for the
Industrial Revolution implementation of the common good.
- is characterized by fundamental changes in
many aspects of human life including
agriculture, transportation, economic
policies and the social structure.

The Birth of Capitalism and the Critique of

Socialism
- Capitalists aimed towards profit. Markets
are constructed for the interest of those
who have the capital, who makes use of the
same capital in order to generate more
income or more profit, and thereby further
enlarging the initial capitals.
- Two values promoted by Capitalism:
a. Social Mobility – capability to rise from
one social status to a better one
depending on the effort one exerts.
b. Self-Direction – one’s own future is
one’s own responsibility.

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