Module 3- THE DIGNITY OF WORK AND THE RIGHTS OF

WORKERS

Classical Image of Laborer

Workers are often portrayed as those who go to a shop or factory daily, do a job for a number of hours, and receive
regular pay and benefits. This is our traditional image of a laborer. Many studies describe the “worker” inside the
factory. In the field of organizing and among people’s movements, it is this classical image that is given emphasis. In
the factory setting, their work is done in the context of an assembly line, thus it came naturally for these workers to be
organized and to act as a collective body.

What is Human Labor? Who are the Workers?

Any human exertion of either physical or mental ability is considered labor. Work is not limited to doing things inside a
factory and earning a regular wage. Anything that contributes in whatever manner to the sustenance and
development of people in society is considered work. Human beings have the responsibility to nurture the world and
develop its resources. Thus, from the beginning, work has been a human vocation. Through work, humans contribute
to the continued improvement of science and technology, the advancement socio-economic conditions, and the
active practice of the arts as society’s cultural heritage. Each person who exerts this human power can be considered
a worker. The capacity to work is intimately connected to our lives and our faith; that is why it should be nurtured,
developed, creatively practiced and passed on to others.

The Present Situation of Workers

Every person has the right to work, to be productive, to be provided with the opportunity to earn a decent living, and
to have time for leisure as the fruit of labor.
At present, there are so many issues confronting human labor, in general, and workers, in particular. Some of these
challenges include the following:
1. Unemployment
This rate can be divided into three sectors: (a) those who voluntarily left their old jobs; (b) those who lost their jobs
due to economic circumstances beyond their control, or retrenched; (c) those seeking jobs for the first time.
2. Low and Unjust Wages
Even when one has a job, the salary is most often not commensurate with required job output.
3. Child Labor
In law, anyone who is 15 and above, with able bodies, skills and ability to decide can actively participate in economic
activities.

Roots of Oppression and Abuse

One of the sources of oppression and abuse is the institution of private property. According to Karl Marx, the
capitalist belief in private property (the private ownership of the means of production like land, factories and business)
and its resulting rent, interest and profit gives the capitalists undue advantage over the workers because of this
“unearned income.” Communal ownership, the right to private property, and stewardship of goods serve as the
dominant analytical frames that can be used to scrutinize the roots of the exploitation of workers that only result in
lingering poverty.
There are two phenomena that add a tremendous burden to the lives of the workers:
1. Globalization- The world has become one big global village. The development of modern technology in the
field of communications, transportation and information has made this possible. With the intensification of
globalization, however, the labor situation has become drastically different. The critics of globalization point out that
this system only advances the interests of big corporations and rich industrialized nations.
2. Contractualization or “endo”- As the world became more globalized, the practice of hiring workers for short-
term contracts and without the traditional employer-employee relationship became widespread. In Contractualization
or “endo” (end of contract), jobseekers submit their application to a recruitment agency that hires them for eventual
deployment to an employer for a temporary period.

Statistics of the Bureau of Labor and Employment, there has been a drastic decrease in the number of unions in the
Philippines. What have been the reasons for this?
 The growth and spread of global economic competition;
 Rapid change in production because of modern technology;
 Change in the national economy from industry to service provider;
 Privatization of public service and increase of employable work force;
 Increasing resistance of employers to union organizing.
Fundamental Principles on Workers and Human labor

1. The Dignity of Work

Events related to workers and Labor Encyclical Church Response
1931 - Formation of associations of Workers; Quadragesimo Anno - Pronouncement of the
- Although a relative development in the (Pope Pius X1) rights of workers for
situation of workers in western countries; reasonable wages to support
the situation of workers in other countries a family;
deteriorated; - Principle of trust to those in
- Increased gap between the rich and poor; the lower strata of society;
- Increased advocacy for paradigm shift - Role of the government in
(e.g. towards socialism or communism) problem mediation between
-Increasing number of people distancing the workers and company
themselves from the belief in God. management.
1961 - Unequal development of the agricultural Mater et Magistra - Provision of reasonable
and industrial sectors; and between the rich (Pope John XXlll) wages to workers;
and poor countries - Recognition of the
agricultural workers as the
main force that can act to
uplift rural conditions.
1963 - Workers struggle for the realization of their Pacem in Terris - Pronouncement of the
goals. (Pope John XXlll) rights of workers, reasonable
wage and humane working
environment, as fundamental
to human rights.
1965 - Rapid development in technology that Gaudium et Spes - Right to labor and proper
brought change to society and to the (2nd Vatican Council/ Pope Paul V1) fulfillment of workers
individual. responsibilities;
- Rights to organizing
workers unions.
1967 -Continuing increase of gap between the Populorum Progressio - Recognition of workers
rich and poor. (Pope Paul V1) efforts to uplift their
conditions and of others;
- The unions should focus
not only on material things
when they turn their backs
on religion;
- Recognition and assistance
to workers migrating to other
countries for work.

2. The Right to Work

The Necessity of Work

“The Church teaches the value of work not only because it is always something that belongs to the person but also
because of its nature as something necessary” (Compendium of the Social Doctrine of the Church (CSDC, 287)
With work, parents are able to support their families, people can own property and contribute to the well-being of all.
Unemployment is “a real social disaster,’ a structural evil. “Full employment” is the objective of a healthy economic
system. It is, therefore, the responsibility of the State and its leaders to create conditions which stimulate the creation
of employment opportunities for all.

Rights of Women, Children, Migrants and Others

Pope John Paul ll emphasized the need to recognize the rights of women workers.

3. The Rights of Workers

It is only fitting that the dignity of workers be respected.

Provision of Jobs
We need to work for a society that can provide appropriate jobs for all.

Adequate Wages and Benefits

There is a need to ensure and advocate for adequate wages and benefits to support the worker and his/her family to
lead decent lives as persons.

Healthy Working Environment

The workplace should provide the condition for workers to further develop their abilities as persons with dignity.

The Importance of Unions and Workers Organizations

It is important that workers are able to organize and form associations and groups.
Work under New Global Conditions
In this new global situation, the Church urges the workers to be more reflective and critical as they decide for their
own welfare and that of their families towards the common good.

Module 4- Catholic Social Teaching on Care of Creation

LAUDATO SI (POPE FRANCIS)- Whole Chapter from the

Reports of Group 1

Ecology and Ecosystem

Ecology is a branch of science concerned with the interrelationship of organisms and their natural environments. The word oikos,
meaning home, shares the same root word. Ecology refers to populations, communities and the whole of the ecosystem.
Populations are groups of similar life-forms, such as a population of human beings, birds, etc. A population living in one place is
called a community. Hence, a barangay can be called a community. Ecosystem or ecological system, on the other hand, is
defined as a community of living organisms (plants, animals and microbes)
together with the non-living components of their environment (air, water, and mineral soil) interacting as a system. These biotic
and abiotic components are regarded as linked together through ecosystems is obtained primarily from the sun. Hence, an
ecosystem provides a variety of things which people need in their daily lives, like food, housing or clothing material, medicinal
plants. etc.

Through the yarn-tossing activity, the participants, each holding a part of the whole ball, show a representation of an ecosystem.
The illustration below shows the composition of a simple ecosystem and the relationship of every creature with their environment.
The Fertile earth enables plants to grow and with the help of the heat from the rays of the sun, they flourish and bear fruits.
Herbivorous animals live off plants. Then leaves that fall on the ground, animal waste, and other decayed materials serve as
organic nutrients that enrich the soil, making plants grow all over again. For every transformation that an organism undergoes,
energy is passed on to another. In other words, every creature lives off another, maintaining the balance of the ecosystem.

Interconnectedness of All
Any community, no matter how small, is related to other communities in the country, as well as to other communities of other
countries. What happens in one community has an impact on the whole Earth. Although countries are separated by so-called
“territories,” a relationship exists as there is but one vast body of water that connects the whole world, and the wind that blows in
the Philippines reaches other countries as well. Pope Francis calls the universe “our common home” which we need to take good
care of. Interconnectedness is the foundation of Pope Francis’s notion of “integral ecology.”
“It cannot be emphasized enough how everything is interconnected. Time and space are not independent of one another, and
not even atoms or subatomic particles can be considered in isolation ……A good part of our genetic code is shared by many
living beings….Nature cannot be regarded as something separate from ourselves or as a mere setting in which we live. We are
part of nature, included in it and thus in constant interaction with it. (Laudato Si, 138-139)

Fundamental Issues: There are several serious ecological problems we face today.
1. Continuous Decrease in the Supply of Natural Resources and Energy
Forest denudation is one big factor causing soil erosion and destruction of water sources. Unconscionable industrialization is
another. Likewise, we observe the continued us of non-renewable energy sources like natural gas and hydrocarbon from
fossilized dead plants and animals formed over thousands of years on Earth.
2. Destruction of the Atmosphere and Climate Change
The gas that envelops the Earth is called the atmosphere. It is like a thin dome that serves as a protective screen from the heat
of the sun. It has another layer called the ozone that screens out radiation. On the other hand, it is the greenhouse gases that
maintain and regulate the needed temperature in the world by keeping just enough heat from the sun and releasing the rest into
space.
3. Destruction of Natural Water Resources
The primary cause is the denudation of the forests which, in turn, dries up springs and river systems. Potable water supply has
become inaccessible to many people, especially the poor in megacities. Pollution is also killing the wealth of the ocean as well as
the ocean itself.
4. Loss of Biodiversity
The Philippines is called a mega diversity area. Each year sees the disappearance of thousands of plant and animal species
which we will never know, which our children will never see, because they have been lost forever. The great majority become
extinct for reason related to human activity.
5. Worsening Poverty of People Affected by the Ecological Crisis
We have seen how landslides and massive flooding have driven people away from their homes and workplaces. Farmers have
had to contend with long periods of drought and fisher folks become victims of the unexplainable rise of sea levels.

The Changing View of Nature in the Church

When God created Adam and Eve, God commanded them to have dominion over the earth and all the creatures in it. (Gen.
1:28) It is sad that the biblical text was misinterpreted by people. “Dominion” has been misconstrued as “lording it over” instead
of being understood as conscientious stewardship. This is also a crucial biblical verse to understand our relationship with nature.
Let us trace in a cursory manner the changing view of nature and environment in the Catholic Social Teaching.

1. In a document written by Pope Leo Xlll in 1879, Aeterni Patris, he supported the perception of St. Thomas Aquinas about the
hierarchical order of nature. “The imperfect are for the use of the perfect; as the plants make use of the earth for their
nourishment, and the animals make use of the plants, and man makes use of the plants and animals.
In the encyclical Rerum Novarum (1891), Leo Xlll urged us to respect the order of things that guarantees the rights of
humans as the greatest of all creation, and to make use of other creatures considered lowly. Other creatures are important only
insofar as their instrumental value for development can be harnessed. Humans are the only creatures that have intrinsic value
(RN, 6)
2. The Second Vatican Council (1965) echoed the same perspective even if ecology was not directly discussed. The theme of
ecology was treated only under the topic of economy in the context of ownership of goods. Like earlier pronouncements, other
beings in creation are significant only insofar as they are useful to humans (Gaudium et Spes 39, 69).
3. In the first encyclical issued by Pope Paul Vl, Populorum Progressio (PP, 1967), he criticized modernization’s harmful effect on
nature. He called on the governments to help the poor. But he was silent on the Western model of modernization that brought
poverty to a majority.
4. However, in Octogesima Adveniens (OA, 1971), the same pope criticized the destructive consequences of development
based only on economics while disregarding the welfare of all (OA, 23). In the name of economic developmental model, the
environment is being destroyed. But, as in the past, the pope said that the solution to poverty mainly depends on the goodwill of
the rich and wealthy (OA 46).
5. The Synod of Bishops issued a different analysis in 1971. In a pronouncement published in Justice in the World (JW), the
bishops criticized the wealthy countries and admonished them to share their wealth not as a form of charity but in the name of
real justice (JW, 70,11-12). One part of the world cannot accumulate wealth at the expense of the majority and the environment.
6. The rapid development of industry and technology as the years went by caused Pope John Paul ll to worry about its
destructive effect on the environment. He issued an encyclical called Sollicitudo Rei Socialis (SRS) in 1987, expounding on the
integrity of creation. According to him, humans should not abuse other creation based only on their whims and caprices. He said
that humans should consider the limitation of creation and ensure its sustainability. We also need to respect life in the whole of
creation because, like humans, all other creatures also possess dignity (SRS, 34). If we are to sum up the main position of Pope
John Paul ll on ecology, it is a rejection of two extreme tendencies in contemporary thinking: an anthropocentrism which
absolutizes human beings and their technological dominion over nature and a “biocentrism” which absolutizes nature and places
it above the dignity of the human person (CSDC, 463)
7. Pope Benedict XVl has a similar view. In Caritas in Veritate (CV, 2009), he proposed three significant ecological positions.
First is the importance of intergenerational justice. According to him, it is imperative to maintain the welfare of the environment
for the good of the succeeding generations. Second is the need to treat the environment as we would treat our fellow humans.
Third is the injunction to take care of humanity (CV, 48-51). He called on the leaders of nations to promote peace through the
protection of the environment.
8. In Evangelii Gasudium, Pope Francis parallels the “exploited poor” and the “exploited environment.” Both are fragile and
defenseless. He critiques the market economy and how it excludes the poor in its pursuit of profit; it also “devours everything
which stands in the way” like the environment which is “defenseless before the interest of a defied market.” ( Evangelii Gaudium,
26) “There are other weak and defenseless beings who are frequently at the mercy of economic interests or indiscriminate
exploitation. I am speaking of creation as a whole” (EG, 215). In the same place, the Pope quotes a CBCP Pastoral Letter:
“Here I would make my own the touching and prophetic lament voiced some years ago by the bishops of the Philippines. “How
can fish swim in sewers like the Pasig and so many more rivers which we have polluted? Who has turned the wonderworld of the
seas into underwater cemeteries bereft of color and life?” (What is Happening to our Beautiful Land, 1988)

Church Teaching: Laudato Si nos. 17-162: On the Care of our Common Home

1. The Gospel of Creation

Pope Francis writes: “Tilling refers to cultivating, ploughing or working, while keeping means caring, protecting, overseeing, and
preserving. This implies a relationship of mutual responsibility between human beings and nature” (LS, 67). It is helpful to
recognize two poles in this theological position. Pope Francis asserts that nature is not divine. “While continuing to admire its
grandeur and immensity, Judeo-Christian thought no longer saw nature as divine”
(LS, 78). With the capacities and gifts God has given us, we have the responsibility to till it, to cultivate it, to develop it. We need
to realize that “the earth was here before us” (LS, 67). “Our insistence that each human being is an image of God should not
make us overlook the fact that each creature has its own purpose. None is superfluous.” (LS, 84) The whole universe is thus a
“caress of God,” On it, God has written a “precious book,” a continuing “revelation of the divine.” “The material universe speaks
of God’s love, His boundless affection for us. Soil, water, mountains: everything is, as it were, a caress of God” (LS, 84).

2. Human Roots of the Ecological Crisis

What makes our common home look like an “immense pile of filth” and not God’s beautiful caress? It is the way that humanity
has taken up technology and its development according to an undifferentiated and one-dimensional paradigm” (LS, 106). The
Pope does not encourage us to go back to the premodern world. But there is a need to reassess our progress.

3. Integral Ecology
Pope Francis presents the concept of “integral ecology” as response to the present crisis. It has three main principles:
interconnectedness, the common good and intergenerational solidarity. First, we need to view the whole reality as
interconnected, not only social and cultural levels but even in the physical and genetic dimensions.
“It cannot be emphasized enough how everything is interconnected. Time and space are not independent of one another, and
not even atoms or subatomic particles can be considered in isolation….so too living species are part of a new network which will
never fully explore and understand. A good part of our genetic code is shared by many living beings (LS, 138). Second, integral
ecology needs the principle of common good. We need to be interconnected with the concrete human person in our midst by
pursuing the common good. Central to common good is respect for the inalienable rights of each human being and all human
beings. Even as we fight for the rights of the whole creation, we should never neglect to defend basic human rights, to be in
solidarity with the poor and excluded, fight for a just distribution of the world’s goods. (LS, 156-158) Third, interconnectedness, is
not only found among creatures of the present generation. Taking a cue from Pope Benedict XVl, Laudato Si insists on inter-
generational solidarity. “The environment is part of a logic of receptivity. It is on loan to each generation, which must then hand it
on to the next” (LS 159). An Indian proverb says it clearly: We do not borrow the world from our ancestors; we borrow it from our
children.”

Criticisms on the Statements of the Church

1. Persistent Anthropocentrism
Many ecological groups think that even as the pronouncements of the Church on ecological issues give greater value to nature,
they always situate humans at the center and consider them more important than the rest of creation. Sometimes, one reads in
the documents that human beings as “masters” of creation. Although God said that humans can use other things of God’s
creation, the Scriptures also stressed that people are mere stewards, not “masters.” This means that though God gave humans
the freedom to the use of other parts of creation, God also commanded them to ensure creation’s welfare and respect it as it is.
2. The Whole of Creation in God’s Kingdom
The official statements of the Church are also remiss in giving emphasis to the final destiny of humans in the Kingdom of God-a
place where the whole creation shall live in abundance –not just for human beings. We know that the Kingdom of God is Jesus
dream and is the fundamental mission of his life (Mk.1:15, Mt. 4:17, and Lk. 4:43) This kingdom is not an another-worldly reality.
3. The Need for Witnesses to Ecological Spirituality
The official statements of the Church do not also offer any concrete model of action to serve as guideposts for people on how to
care for the environment, Though there is a good number of Christians who were martyred in their fight for the environment, they
have not been officially raise to the altars to become our role models. Although there were some actions done by various groups’
faith-based groups, NGOs, governments and other private sectors the need for a worldwide advocacy remains. There is an
urgent need for collective action to raise ecological awareness towards a life in abundance and peace.

Actions of the Church

1. Official Statements of the Church
Already in 1988, the Catholic Bishops Conference of the Philippines issued a pastoral letter entitled, What is happening to Our
Beautiful Land? Which was known worldwide as the first magisterial pastoral letter regarding ecology. In this pronouncements,
the Church admitted its belated response to ecological crisis, but emphasized the need to change our orientation with regards to
environmental care, for it to be considered as the ultimate pro-life issue. This was followed by a series of other pronouncements:
On the Mining Act of 1995- which criticized the destructive effect of mining in the countryside, particularly to the indigenous
communities.
-Water is Life (2005) - about our disappearing watersheds; Upholding the Sanctity of Life (2008) about the effects of
unconscionable illegal logging and mining that aggravate global warming and climate change.
In the Second Plenary Council of the Philippines (PCP ll ) in 1991, the Church mandated the bishops to develop a theology of
stewardship and to establish ecology “desks” in all its social action centers to promote the importance of discussing ecological
issues in every community. (PCP ll Decrees, # 31)
2. Actions and Programs
a. Environmental Activism
At present, the environmental advocacy is focused on the issue of mining. Various environmental issues related to mining are
common knowledge. The issues include erosion, formation of sinkholes, loss of biodiversity and contamination of soil and
surface water by chemicals from mining processes. Mining deeply affects indigenous communities.
b. Conservation Movements
The conservation movement of a socio-political and environmental orientation that seeks to protect the world’s resources, has a
long history. Some conservation movements are also founded on religious sentiments. Some religious groups integrate
indigenous cultural worldviews into Christian beliefs leading to the care of creation. These popular religious movements mostly at
the peripheries value the grandeur of natural environment as expression of the divine in the world the needs to be preserved.
c. Sustainable Development
In 1987 the World Commission on Environment and Development promoted the concept of sustainable development. The
Commission said that development can be sustainable only if it is able to provide for the present without compromising the ability
of the future generation to provide of their needs. This means that whatever project is being done at present should consider the
rights and welfare of the succeeding generation. The Commission addresses both the issue of poverty and the ecological crisis.
Crucial to this advocacy is the notion of ‘differentiated responsibilities.” The rich countries have greater obligation to repair the
damage to the environment that the poor nations who are mostly victims of our present problems. Pope Francis writes: “The
countries which have benefited from a high degree of industrialization, at the cost of enormous emissions of greenhouse gases,
have a greater responsibility for providing a solution to the problems they have caused” (LS, 170)
d. Sustainable Lifestyle
Earth Charter is an international declaration initiated by civil society groups on the basic values and principles to advance a just,
peaceful and sustainable world. In its publication in 2000, it was stated that lifestyle or the way of living is sustainable only if it will
give the opportunity for the earth to provide the needs of humanity in a way that it can sustain life.
In the sustainable development concept, stress is on the maintenance, conservation and prevention of activities detrimental to
nature in order to ensure its usefulness for succeeding generations. Moreover, sustainable lifestyle gives emphasis to avoiding
any kind of development that is destructive to all life and balance of nature.
Against the global squander of natural and material resources in pursuit of gain, Pope Francis reminds us that “purchasing is
always a moral and not simply economic act. Today, in a word, the issue of environmental degradation challenges us to examine
our lifestyle’ (LS 206)
e. Ecological Conversion
Ecological crisis calls us to interior conversion. Quoting Pope Benedict XVl, Pope Francis writes: “The external deserts in the
world are growing, because the internal deserts have become so vast” (LS, 217). He suggests simple attitudes, virtues and
gestures that will show our care for our common home (LS, 216-237)
 Gratitude and gratuitousness for the world which is God’s gift to us
 Simple lifestyle and moderation; “capacity to be happy with little;” “to stop and appreciate the small things”; ‘not to
succumb to sadness for what we lack”;
 Sobriety and humility; the conviction that “less is more”
 Serene attentiveness; “to be fully present to someone without thinking of what comes next”
 Living together in communion; shared responsibility for others and the world
 Culture of care; “not to miss out on a kind word, a smile or any small gesture which sows peace and friendship”
 Honoring the Sabbath and participating in the Eucharist

Module 5: CATHOLIC SOCIAL TEACHING IN THE PHILIPPINE CONTEXT

Poverty, Capacity and Social Structures

Poverty and Personal Traits

One theory is that people are poor because of personal failings. Maybe one is lazy or easy going, or is always procrastinating.
Perhaps some do not have a real work ethic or just do not know how to budget. Others are just drunkards or trouble makers. As
we look around, we do see people who seem idle, but there are many more who are in the farms or factories from dawn to dusk,
putting in an honest day’s work, but remaining poor all their lives.

Poverty and Cultural Characteristics

Another theory argues that people are poor because of their cultural characteristics. It all depends on the cultural values and
worldviews of a certain group, mental and cultural systems which are also born out of their specific environment.

Poverty, Capability and Unjust Structures

Another way of looking at why people are poor is to attribute it to structural causes. Beyond personal and cultural characteristics,
it is the social structure itself that causes poverty. The poor do not have economic and cultural capital because they do not have
access to it right from the start and throughout their life.

Levels of Responses

Resignation and Fatalism

The most common response among some people seems to be resignation to their fate. One can often hear this among poor
communities: “Guhit na ng aming palad ang maging mahirap” (It is our fate to be poor). This attitude has also been reinforced by
some theologies that tell them to be patient in their poverty because “their reward is great in heaven.”

Crisis Intervention
Seen in the form of dole-outs, occasional give aways, feeding programs, relief operations or outright donations. There are cases
when these “charitable” activities serve as crisis intervention in emergency and disaster situations.

Developmental Approach
This approach is concretized through projects like community savings mobilization, cooperatives, simple livelihood, agricultural
initiatives, micro-credit, etc. Coupled with literacy and skills training, these initiatives help empower people out of poverty.

Global Resistance
The form of our consciousness towards awareness and understanding of the larger social, political and economic issues, not only
in our local communities, but also on the national and international level. As the saying goes: “Think globally. Act locally.”

What is it to be a Church of the Poor?

Pope Francis and the Church of the Poor

“The poor are at the center of the Gospel, are at heart of the Gospel, if we take away the poor from the Gospel we can’t understand
the whole message of Jesus Christ. He visited the Philippines to be in solidarity with the victims of typhoon Yolanda. Despite the
raging storm and strong rains, he decided to fly to Tacloban. And together with a large crowd drenched in rain, he celebrated Mass
on a makeshift stage covered as he was with a yellow raincoat like the rest of his people. In one single but dramatic gesture, Pope
Francis showed us what is to be the Church of the Poor.

The Church of the Poor in Vatican ll

The Church of the Poor was introduced by Pope John XXlll. Pope Paul Vl took off his tiara (pope’s crown) and offered it on the
altar in solidarity with all suffering people. It was later sold and the proceeds went to help the poor. Since then, no pope has ever
worn a tiara.
“Pact of the Catacombs”
 in terms of housing, food and cars, we will live like ordinary people;
 in terms of clothing, we will renounce expensive Colorful fabrics and golden insignia;
 we will not possess bank accounts in our names but channel it all to our diocese;
 we refuse to be called Your Eminence, Your Excellency, Monsignor;
 we will avoid flattering anyone when we ask for donations;
 When we go home, we will present this pact to our priests and ask them to understand us and pray for us, etc.

The Church of the Poor in PCP ll

What does this phrase “Church of the Poor” mean?
 Embraces and practices the evangelical spirit of poverty which combines detachment from possessions with a profound
trust in the Lord as the sole source of salvation;
 One whose members and leaders have a special love for the poor;
 A Church where at the very least the poor are not discriminated against because of their poverty;
 A Church where the pastors and other Church Leaders will give preferential attention and time to those who are poor;
 A Church where pastors should, by way of pastoral immersion;
 One which is in solidarity with the poor;
 One which condemns the many injustices which unfortunately,
 A Church which does not only evangelize the poor but that the poor will themselves become evangelizers;
 One where pastors and leaders do not compete for the most prosperous parishes or offices and will not ambition for titles
and honors;
 A Church which orients and tilts the center of gravity of the entire community in favour of the needy;
 A Church willing to follow Jesus Christ through poverty and oppression in order to carry out the work of salvation.

Spirituality of Social Transformation

 Marked by an enduring and intimate commitment to Jesus
 Inspired by the Preferential Love of the Poor and seeks the kingdom of God
 Shares the joy of the Good news in the midst of deprivation
 Listens to the word of God. Discerns and follows the Spirit in the Scriptures, in the Church, in History and in the voices
of the voiceless and the powerless
 Finds in the Eucharist full nourishment and total prayerful communion with the Lord.
Prepared By : Annabelle S. Dua, LPT, MAT-RE
Professor