THY 3

CHRISTIAN JUSTICE St. Thomas’ Division of Justice

The Concept of Justice ➢ Commutative Justice – applies to the
Justice – is a virtue/habit that inclines one with a constant relationship between individuals
and perpetual will to give to the other person his due, his - It commands that the exchange of goods and
right. services take place according to strict equality.
- Operates in commercial exchange like buying
- The correct praxis of justice requires a correct and selling and just regulations of prices
doctrine of justice, otherwise it is activism. - Violations of this are the following:
- Thus, must be based on the right and authentic • Selling goods higher than its actual worth
sources, such as revelation and its dynamic • Low wages
theological development. • Hoarding
Justice from the Scripture ➢ Distributive Justice – refers to the obligation of
the community to the individuals.
a. Old Testament: Justice is the attitude or virtue that - It demands that those in authority see to it that
makes one conform to the moral norm which is there is equitable distribution of the benefits and
found in the covenant. burdens of community life.
- For the Israelites, it is divine justice - Rerum Novarum – states that the first and
- Faithfulness to God is human justice actuated in foremost duties of rulers is to protect equitably
social relationships each and every citizen and keep distributive
- Fidelity to God = Justice inviolable.
- God’s justice demands: ➢ Contributive Justice – concerned with the
• Concern for the poor general good of the community and obliges the
• Protection of widows and orphans (i.e., the members of a community to comply with the
defenseless) demands of the common good. Also known as
• Protection of the strangers (i.e., immigrants legal justice.
and refugees) - Examples:
• Respect for wage earners • Paying of taxes
• Attending to the condition of servants and • Compliance with social legislations
slaves • Military service
• Prohibition of lending at higher interest ➢ Social Justice – requires authorities to look into
• Avoiding giving bribes to judges and officials the real situation of different groups of people in
the society and give them their due as members
“The just individual then is the one loves God with all his of a human community.
heart, with all his soul, and with all his strength; and his - The justice that regulates social relationships
neighbor as himself.” according to the criterion of observance to the
law.
b. New Testament: [Justice] The emphasis is on
inner rectitude in relation to God. Jesus’ teaching Social Justice – is a requirement related to the social
on justice is not the limited understanding of question which today is worldwide in scope, concerns the
“giving to each person what is his but giving to social, political, and economic aspects and above all, the
him what is yours.” structural dimensions of problems and their respective
- Jesus’ justice is compassionate justice. solutions (St. John Paul II, Laborem Excercens).

Division of Justice - Social justice serves as the vigor of the other

kinds of justice:
➢ First: The relations among individual persons or
groups within society;
➢ Second: The relations between society and its
members;
➢ Third: The relations of the members of society
with society itself.
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• Involve in social programs for justice and
promotion of peace in all levels
• Should never resort to violent means and
abuse of the individual person’s rights in the
pursuit of the common good.

*Therefore, silence is a sin of omission.

*Silence and indifference – unchristian

“It is not the repression of the bad people that hurts; it is

Relationship of Justice and Charity/Love the silence of the good.” – Martin Luther King, Jr.

• Christian love of neighbor and justice are Christian responsibility demands three things:
inseparable.
➢ Awareness of the root causes on injustices
• Justice grants to each what is due him by
- The three most common causes of injustices:
right. Christian charity perfects the work of
justice. • The superabundance of a few nations and
groups of people (e.g., poverty as a result of
• Love implies an absolute demand of justice
underdevelopment of poor countries and the
(i.e., recognition of the dignity and rights of
“super-development” of the rich and
one’s neighbor).
powerful nations. Described by St. Paul II as,
• There should be no gap between love of
“the external neo-colonizers,” or the new
neighbor and desire for justice.
“economic dictators.”)
• While the demand of justice is implied in
• The indifference and passivity of the poor
love, justice attains its fullness only in love.
nations and peoples – the poor themselves are
• For in justice, the other person can remain
partly to be blamed for their unjust situations.
“another,” an alien; but in love, the other is a
• The sinful attitudes and deeds that create
friend, a brother, and a sister in Christ.
oppressive structures (e.g., pride and
“By itself, justice is not enough. Indeed, it can even betray selfishness).
itself unless it is open to that deeper power which is love.” ➢ Condemnation of injustice however must not
be done for the sake of denunciation
- One must discern the issues involved, be aware of
the situation and seek the truth.
- Authentic condemnation of injustice demands
announcing of justice/witnessing to justice.
➢ Conversion (e.g., personal and social change in
mentality and heart)
- Change of mentality is demanded from those who
live, maintain, and survive or take advantage of
situations and their participation in creating sinful
structure.
- Change of heart demands a radical and total
change of the person. A change in one’s
Christian Responsibility towards Justice fundamental options, attitudes, and concrete
actions so that the heart becomes the positive
• Aware of one’s moral duty to society change and personal renewal is imperative.
• Holds a primary responsibility in building a
just society THE DEVELOPMENT OF THE SOCIAL
• Has the grave duty in reducing or eliminating TEACHING OF THE CHURCH AND ITS KEY
grave injustices that plague the country PRINCIPLES
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Principles of the Social Teachings of the Church 2. Freedom – is the highest sign in man of his being
made in the divine image and consequently, is a
1. Human Dignity – the human person is at the sign of the sublime dignity of every human
center of our talk about social, political, and person.
economic progress. - Christian freedom is aware of its limitations and
- In his original vocation, man, placed at the center responsibility.
of God’s creation, is ordered towards serving the - Its expression is limited by the moral order.
whole of creation instead of abusing them. 3. Justice and Love – Christian justice is
2. Common Good – it is the “sum total of social transformational and liberative.
conditions which allow people either as group or - Justice has to lead the conversion of both the
as individuals to reach their fulfillment more fully vicitm and the oppressor; but conversion is best
and more easily.” guaranteed by the act of love.
- It is the Church’s response to both the extremes - Following the social teachings of the Church, we
of any form of totalitarianism and of a kind of can affirm the following:
individualism. • It is true that thr world is not a perfect place.
• The human person is by nature good, and
“A nation is formed by the willingness of each of us to such goodness could never be totally
share in the responsibility for upholding the common corrupted.
good.” – Barbara Jordan
• There is the invitation to continuously
attempt to build a civilization of love and
3. Universal Destination of Goods – this principle:
make our world a better place to live in.
- Calls to facilitate the conditions necessary for
integral human development
POVERTY: CHRISTIANITY IS THE CRITIQUE
- Reminds us of our responsibility to look after the
OF OUR POVERTY
decency of life of other people and the provision
of their basic needs What God Wills for Man
- Reminds us of the legitimacy of our private
properties but only vs a means. o “The Lord, your God, will bless you abundantly
4. Subsidiary – the superior order must adopt in the land He will give you to occupy as your
attitudes of HELP (support, promotion, heritage. There should be no one of you in
development) with respect to lower-order need.” – Deuteronomy 15:4
societies.
- This is the Church’s alternative to imperialism, God’s Will for Man: Fidelity to the One God
totalitarianism, and managerialism.
5. Participation – it is a direct consequence of the - You must keep my statutes and commandments
principle of subsidiary and the practice of social which I enjoin on you today that and your
inclusion. children after you may prosper, and that you may
6. Solidarity – firm and preserving determination to have long life.” – Deuteronomy 4:40
commit oneself to the common good, not a mere - If you but heed the voice of the Lord,, your God,
feeling of vague compassion of shallow distress. and crefully observe all these commandments
- Church’s response to growing culture of apathy which I enjoin on you today, you will lend to
and indifference. many nations, and borrow from none; you will
rule over many nations, and none will rule over
Fundamental Values of Social Life you, since the Lord, your God, will bless you as
He promised.” – Deuteronomy 15:5
1. Truth – we are called to proclaim the message of
Christ within a culture of openness and dialogue God’s Will for Man : Fidelity to Fellow People of the
th at remains faithful to the demands of justice Covenant
and truth.
- Part of our Christian vocation is to speak the truth - The Right o the Poor: “If there is among you a
even during those moments when being truthful poor man, one of your brothers, youshall not
is incovenient and difficult. harden your heart or shut your hand against your
THY 3
poor brother, but you shall open your hand to him, - Can also be the underdeveloped capabilities of
and lend him sufficient for his need.” – the wealthy.
Deuteronomy 15: 7-8
- “The needy will never be lacking in the land, *People live miserably because others live extravagantly
that is why I command you to open your hand t but “the glory of God is man is fully alive.” – St. Irinaeus
your poor and needy brothers in your country.” –
Deuteronomy 15: 11 *Negvtive poverty is underdeveloped, unhealthy
functioning
God’s Will for Man: Fidelity to Fellowman
Cause: consumeristic mentality nourished by media that
- Right of the Stranger: “When a strvnger sojourns vitalizes greed
with you in your land, you shall not do him
wrong. The stranger who sojourns with you shall Consumersism – “Bring is having.” You are because
be to you as the native among you, and you shall you have quantitatively and qualitatively blurred
love him as yourself; for you were strangersin the distinction between needs and wants.
land of Egypt: I am the Lord, your God.” – Lev.
19: 33-34 Business of Exaggerated Capitalism Dictates Greed
for Profit:
Jubillee – the salvific Exodus event and Covenantal
fidelity – foundation of social, political and economic life • Acquire and consume more and more
quantitatively and qualitatively, especially in
- How to deal with poverty and social injustice information technology and social
communications media.
Reftect: • Latest cell phone with the most advanced
multiple features, fastest and smallest,
• Yahweh declared in Deuteronomy: “There foldable computers, amazing audio-visual
will be no poor among you if you obey me.” effects, etc.
• Jesus Christ warned: “The poor you will
always have with you; but you will not Reflect: In truth, divine justice does not seem to be vs
always have me.” (Mt. 26: 11) demanding as human justice.

Poverty: Challenge to the Christian: Evangelical Poverty

(individuakky and communally) – live simply that others
Negative Poverty: may simply live.

Income Deprivation – when labor has become a Evangelical Poverty

commodity.
• Living in full dependence on God
- … indiscriminate contractualization of labor • Having full confidence in God
causes: no relationship between employer and • Sharing our resources to others
laborer, no security of tenure, abuse of full
benefits, no opportunity for growth. *Blessed are the poor in spirit for theirs is the Kingdom
of Heaven.
*The requirements of social justice are more than the
requirements of legal justice. Evangelical Poverty – eschatological sign of the
qualified for heaven.
Capability Deprivation – when a person is deprived of
essential human capabilities to attain minimum well- We have a lor to learn from the poor:
being due to oppressive and dehumanizing conditions.

- Social, moral, intellectual, spiritual, physical, Hope Simplicity Humor Kindness

cultural, etc.
Joy Cheerfulness Sharing Helfpulness
- Can be due to poverty as income deprivation
THY 3
*Full confidence in God We pray, Lord, for the poor who have many books, but
never revd your Gospel.
Remember: We pray, Lord, for the poor who are regarded as leaders,
but who do not allow themselves to be guided by the
• Our poverty is not related to our Christianity Spirit.
• The Church is separate from he economy We pray, Lord, for the poor who look holy, but are ‘white
sepulchres.’
Pope Benedict XVI on 8/5/2006: We pray, Lord, for the poor whoare revered as teachers,
but are not Your disciple.
- “The real problem of our historical moment lies We pray, Lord, for the poor who believe in violence, but
in the imbalance between the incredibly fast reject your cross.
We pray, Lord, for the poor ‘learned’ poor, who lack true
growth of our technical power and that of our
wisdom.
moral capacity, which has not grown in
We pray, Lord, for the ‘powerful’ poor, who are not aware
proportion.” of their limitations.
- The faith provides the basis for a discussion about We pray, Lord, for the poor, that is, for all of us.
the fundamental purposes of human life, which in May Your prophecy: “The Good News is proclaimed to
turn can guide public policies and private the Poor” (Mt.11: 5), be filled in each and everyone of us.
decisions. Amen.

Prayer for the Poor

THE PHILIPPINE CHURCH AND THE
Rev. Fr. Guillermo Tejom, O.P. POLITICAL SPHERE

We pray, Lord, for the poor who have no job, no bread, A. The Issue on ‘Political Interference’ of the
no house. Church
We pray, Lord, for the poor who have a job, bread, and a i. Political Interference – the Church
house, but no friends. being true to her mission
We pray, Lord, for the poor who work in plushy offcies, ii. Pastoral prudence and the law of the
but do nnot live in a home. Church = forbidding clerics to assume
We pray, Lord, for the poor who possess everything, but public offices which entails a
do not enjoy peace. participation in the exercise of civil
We pray, Lord, for the poor who buy and sell, but have power
not yet found the ‘precioous pearl.’
iii. Relationship of Church and state not as a
We pray, Lord, for the poor who traveled around the
world, but never visit Your tabernacle. separation but as mutual autonomy and
We pray, Lordk, for the poor vested with human authority, cooperation
but who do not obet Your will. iv. ‘Critical collaboration or solidarity’
We pray, Lord, for the poor who pry nature’s secrets, but with the state
fail to find You there. B. Church Realization and Guiding in Philippine
We pray, Lord, for the poor who abound in worldly Political Involvement
honors, but not in humility. “The Church, in carrying out Christ’s redemptive
We pray, Lord, for the poor who speak of justice all the work is convinced that to penetrate and perfect
time, but ignore compassion and mercy. the temporal sphere, including the realm of
We pray, Lord, for the poor who have children, but do not politics, with the spirit of the Gospel,” is essential
know how how to educate them. to her mission. This includes, “passing moral
We pray, Lord, for the poor who have good parents, but
judgements even in matters related to politics,
refuse to learn from them.
whenever the fundamental rights of man or the
We pray, Lord, for the poor who collect human loves, but
have not found Your true love. salvation of souls requires it.” – Apostolican
We pray, Lord, for the poor who preach Your word, but Actuositatem 15 & Catechism of the Catholic
do not pracrice it. Church 2246
We pray, Lord, for the poor who seek after many things, i. Principle of Human Dignity – “It is
but fail to understand that only one thing is necessary. noted that the sufferings and
We pray, Lord, for the poor who are wealthy, but do not demoralization of Filipinos is due to the
live in Your grace. lack of respect accorded to the human
THY 3
person as the center of all social Political Culture – refers to the usual ways of thinking
activities. Individual and group self- and the corresponding behavior, the value system and the
interests have rendered the moral resulting way of life.
principles of justice, truth, charity,
a. Patronage Politics – a system based on a feudal
concern for the poor and the weak
master and servant relationship where the
ineffective.”
relationship between public official and ordinary
ii. Integral Evangelization – the Filipino
citizen is that of a patron and client.
faithful needs to reflect on the dichotomy
b. Political Dynasty – succession of political power
of faith and individual and social life.
by individuals belonging to the same heritage or
iii. Politics has a Moral and Religious
multiple members of the same family occupying
Dimension – politics is a divine trust for
different positions in the governing sector of a
service and that all authority and power
province or city.
come from God.
c. Politics of Personalities – a system where the
iv. Salvation of the Human Person is Not
popularity counts more than knowledge and
only from Personal but also from
competence of political candidates.
Social Sin – “Personal sins like pride,
d. Pay-Off Politics – a system where a political
selfishness, greed, and hatred come to
stand depends on what the supporters or funders
infect habitual patterns of human
can get in return for supporting a candidate.
interaction and produces
iii. Philippine Electoral Process
institutionalized sinful social
a. Before Elections – diverse electoral
structures.”
maneuvers
v. Option for the Poor – “Politics in the
➢ Trivialization of campaign
Philippines has played a big role in
period
keeping the majority of the population in
➢ Lies and deception
poverty. Unless the Church pursues this
b. During Elections – threatening
urgent task of evangelizing politics, it
cultural elements of Philippines
will continue to militate against the
elections
poor.”
➢ Corruption of various forms
C. The Church Assessment on Philippines Politics
c. After Elections – politics debased
“The present Filipino political environment,
and prostituted to the low level
characterized by its continuous and relentless
D. Signs of Hope in Philippine Politics
corruption of values, is still perceived as the
biggest bane in the Philippine society as a nation Sound Individual Filipino Virtues
and the most serious obstacle in achieving full
development.” – Catechism for Filipino - Moral outrage in the face of violence, injustice,
Catholics 732 and untruth
i. The Philippine Political Scene - Formation of circles of discernment
o Political Peddling – the practice of using “These people, united by a vision of heroic
political influence in government or citizenship, are reasons for hope amidst the creeping
connections with persons in authority to cynicism and apathy to the political system of the
obtain favors or preferential treatment for country.” – CFC 1139
another to obtain something in return.
o “The Philippine political order is i. Urgent Calls of the Church in
accused too often of moral bankruptcy Philippine Political Life
which manifests itself in the acts of deceit “As the shepherd and teacher of the
and dishonesty, corruption, flock, the Church, vows to continue
manipulation and a deadening building the three Cs among the faithful:
preoccupation with narrow political Character, Capability, and
interests, observed in practically all Community.” – CBCP, Building a
branches and at all levels of “Civilization of Love”: a Pastoral
government.” Exhortation for the Year of Social
ii. The Philippine Political Culture Concerns, May 11, 2006
THY 3
o Character – to deepen the Filipino sense of “Citizens can pursue principled political
honesty and integrity, service and responsibility, participation in many specific ways apart from
stewardship and solidarity. responsible voting. Any competent and
o Capability – individuals and groups should conscientious lay person with a talent or potential
continuously grow in their capacity to govern for elective office should seriously consider
themselves, the capacity to develop to their preparing in a systemic way to become
abilities, and the capacity to make leadership candidates, or at least to campaign actively for
accountable. the excellent or superior candidates. Some can
o Community – the need of promoting a join and be active in civil society groups or
spirituality of citizenship, which is a concrete citizens organizations that pursue social-political
way of living out the social virtue of solidarity. awareness, social justice, good governance and
a. Active Political Involvement of the Laity – equality.” – A Pastoral on Lay Participation in
“The Church calls upon those who are Politics and Peace, July 12, 2009; Pastoral
competent, persons of integrity, and committed to Statement on the 2007 National Elections, July 8,
change to get involved directly in principled 2007; Building a “Civilization of Love,” May 11,
partisan politics, and even become candidates for 2006
political election and be a leaven of social
“You will find that our enemies are of our own kin. It is
transformation for the country.” – CBCP,
they who betray us. So, learn this most important lesson –
Pastoral Statement on Lay Participation in
in the end, our worst enemy is ourselves.” – Fr. Sionil
Politics and Peace, July 12, 2009
José, Ben Singkol
b. Education on Politics as Public Service –
“There is a need for a change of attitudes, the THE CHURCH ON THE PHILIPPINE ECONOMIC
need for belief and real acceptance that public SPHERE
service is a sacred trust. Dishonesty and
corruption must be eradicated and avoided from CBCP: 1998 Exhortation on Philippine Economy: A
every level of social life.” – CBCP, Man, Our Revisit
Way: The Human Person in Philippine Society: ‘trickle down economics’ : ‘a faceless development’
Pastoral Letter on Social Transformation, 1985
c. On the Exercise of the Right of Suffrage – a. Jobless Growth – without new opportunities for
“This sacred right must be exercised according employment
to the dictates of informed, enlightened and b. Ruthless Growth – benefiting mainly the
politically mature social conscience for it is the wealthy
starting point for infusing Christian morality and c. Voiceless Growth – without extension of
spirituality into the electoral process.” – CBCP, democracy or empowerment
Statement on the Coming National and Local d. Rootless Growth – causes cultural identities to
Elections Transforming Election through a wither
Solidarity of Conscience, May 4, 2010 e. Futureless Growth – destroys the environment
d. On the Choice of Political Candidates – the
“The intimate relationship of economics with the moral
common qualifications of a candidate issued by
and spiritual life urges all the faithful to renew economic
the Church in its exhortations and statements ever
life with the values of the Gospel so that even economy
since the Marcos era up to the present are, by and
and progress can be transformed into places of salvation
large, similar in content. They are summed up
and sanctification.” – Compendium on the Social
into five categories:
Doctrine of the Church, 326
Competence (may Pro-God (maka-
kakayahan) Diyos) Kinds of Dehumanizing ‘Poverty of Economic
Pro-Poor (makatao) Pro-Country Exclusion’ in the Philippines (CBCP)
(Makabayan)
Pro-Environment 1. Exclusion from gainful livelihood:
(makakalikasan) unemployment and underemployment,
e. Other Specific Ways of Active Political contractual labor
Participation 2. Exclusion from sufficient shelter: informal
settlers and homeless
THY 3
3. Exclusion from rural development: rural technology adopted in order to produce
poverty something for temporal advantages.
4. Exclusion from adequate health care: b. Subjective Sense: refers to the human person
privatization of public hospitals and rising engaged in or attending to a job. It is the
population of the elderly activity of a worker as individual capable of
5. Exclusion from quality education: out-of-school undertaking a variety of actions necessary for
youths and overcrowded schools his/her self-realization in accordance with his
role or mandate.
“In a world where there is so much wealth, so many
resources to feed everyone, it is unfathomable that there “Work is for the worker and not the worker for work.” –
are so many hungry children, so many without an Pope John Paul II, Laborem Exercens (On Human Work),
education, so many are poor. It is, indeed, a scandal.” – #6
Pope Francis, World Youth Day, Rio, 2013
Threefold Significance of Work
CST Principles for a Philippine ‘Caring Economy’ and
a. Personal: for the good of the worker; Work
a ‘Development with a Human Face’
is ‘fundamental right’ of man. It is necessary
1. Centrality of the Human Person and for man’s self-expression and transformation
Solidarity – Filipino as a society’s right to by ‘becoming more of a human being.’
participate or at least to be consulted in decisions b. Familial – a worker becomes accountable not
that affect their lives. only to himself but to others as well,
- Calls for the authorities to evaluate the possible especially to his wife and children who are
negative impacts of projects in the name of precisely dependent on him for their well-
progress, industrialization and development. being.
2. Preferential Option for the Poor – poverty, c. Societal: for the welfare of society and
misery, and social injustice are still widespread building communion; Work is a builder of
and the standing normal phenomena in the social relation because it takes place within
country. social relations and leads to social relations.
3. Universal Purposes of Created Goods – the 5. Spirituality of Work
richest ten percent of the Philippine population is a. Participation of Christ’s Redemptive Act –
earning ten times more than the poorest ten work should make one closer to God: a
percent, with the income of the richest families participation in the creative power of God
soaring way beyond the income of the poorest. through changing, developing, ennobling and
- The bottom line is basically the refusal of the beatifying things on earth.
more privileged of the “universal destination of b. Vocation – an expression of man’s true
goods” that ultimately brings about this social nature as being made in the image and
disorder, unrest, dissent, even violence in society. likeness of God through working creatively
and responsibly using one’s talents and
abilities to the fullest.
- Not a necessary evil nor a curse
c. Personal and Social Sins in Work –
becomes a source of social sin when
accompanied by anxiety concerning
competition for social status, fame and
power.
- When it leads to alienation of the worker-person
from their identity: used when profitable and
discarded when no longer needed or made to
4. Recognition of the Meaning and Dignity of work with no consideration for his intellectual
Work and moral perfection.
a. Objective Sense: includes the acts done, the - When it becomes a compulsion because of the
resources utilized, the instruments used, and social tendency to judge persons in terms of
work they do, wage and economic success.
THY 3
6. Priority of Labor over Capital endangered and morals are
o Labor – refers to personal element of the safeguarded.
worker or strength of the human resources: • Right to security in cases of sickness,
knowledge, creativity, and capacity. inability to work, old age, and
o Capital – refers to all material resources, unemployment.
such as money and tools or instruments for • Right to sufficient rest and leisure.
production or manufacturing. • The issue of contractualization and
- Labor has intrinsic priority over capital outsourcing of labor.
- Both parties should work in solidarity toward d. Worker’s Associations, Assembly and
creating a real “community of persons” rather Unionism – importance of Unionism:
than be enemies in the achievement of their • It serves as a weapon of self-defense
respective welfare and of the common good. against injustices of employers.
7. Rights of Workers • It serves as instruments of education
a. Right to Decent Work for members.
• Freely chosen and effectively • It promotes the interests of the
associating workers with the workers in attaining better working
development of their community conditions.
• Enables the worker to be respected • It helps develop, in the worker, a
and free from any form of sense of loyalty to and identify with
discrimination the enterprise.
• Makes it possible for families to meet • It helps in the implementation of
their needs and provide schooling labor and social laws.
for their children, without the latter • It helps the state by relieving it of
being forced into labor many burdens that it has to attend to.
• Permits the workers to organize - Limitations of Unionism (not an absolute right)
themselves freely, and to make their • Limited by the higher and more basic
voices heard rights of religious, moral and
• Leaves enough room for political freedom.
rediscovering one’s roots at a • Guard against abusing their strength
personal, familial and spiritual level in an exploitative manner by using
• Guarantees those who have retired a force to impose conditions that are so
decent standard of living. burdensome for the overall economy
- Pope Benedict XVI, Caritas in Veritate (“In and for the entire community or
Charity and Truth”), 2009, #63 society.
b. Right to Just Wage - determinants of just • Policies of the union should not
wage: become the affair of an oligarchy
• Should be a ‘family wage’: salary within the union.
given to the head of the family e. Collective Bargaining – a mode of settling
sufficient enough for the needs of the labor disputes and a just means of
family without the other spouse compromise between the employer and the
taking a gainful employment outside laborers. It is always directed to some issues
of the home. and conditions of employment which are over
• Contribution of the worker in the and above those mandated by law.
economic effort. - Both the union and management negotiate a
• National common good: state of the compromise on issues of wages and benefits on
enterprise and country. principle of parity of strength.
• Universal common good - It is unfair to expect unions to make concessions
c. Healthy Working Environment to the management if managers and shareholders
• The working environment must be do not make at least equal sacrifices.
such that physical health is not f. Right to Stage a Strike – there are instances,
however, that despite the time and effort
THY 3
spent in dialogue, labor and management do - God-fearing (takot sa Diyos)
not come to terms. In these circumstances, - Power of influence (lakas)
unions may tend to resort to more forceful - Reciprocity of interpersonal relationships
measures to settle the issue through strike. (pakikisama)
- Strike – is the collective and concerted refusal to
On Excesses and Incompatibilities of Filipino Values
work on the part of the organized workers to
continue rendering their services for the purpose These values both positive and negative aspects to them:
of obtaining benefits.
- Morality of Strikes (conditions for moral - Positive when exercised within the proper context
justification) and within limits
• Strikes must be for a just cause. - Negative when excessive or lacking
• All other means must have been Family Ties/Family-Centeredness
exhausted.
• The good expected from the strike - Too much emphasis can lead to extreme
should be greater than its negative clannishness or inability to think beyond family
consequence. interests
• There should be a reasonable hope of - When translated into our political culture, has
success. bred a tradition of political dynasties, nepotism
• The means employed must be and corruption in the name of protecting family
morally acceptable. interests.
8. The Principle of Profit Sharing – Hospitality – can lead to extravagance, showiness,
Consciousness of Corporate Social excessive concern for appearance rather than substance.
Responsibility; practical benefits:
• Promotes healthy employer- Utang-na-Loob – give more importance to returning a
employee relations. favor to someone than to fulfilling our duty to the bigger
• Promotes loyalty. 3) Promotes equity community.
and social justice. - Abdication of responsibility for moral decision-
• Increases productivity. making in favor of group expectations
• Promotes team spirit.
• Results in reduction in labor Pakikisama – undermines our ability to adhere to rules
turnover. and legal structures.
• Results to less supervision. - There is a tendency for us to view rules and
THE PHILIPPINE CHURCH IN THE SOCIO- regulations as negotiable – especially if we are in
CULTURAL SPHERE a position of strength.

Introduction: There are many things we can look into Church and Cultures
when we speak of a people's culture: - Pope Paul VI, in his Apostolic Exhortation
Evangelii Nuntiandi, saw the divorce between
• Art/Architecture
faith and culture in our age as "the drama of our
• Technology
time." (EN, 20)
• Modes of behavior
- St. John Paul II would in his turn say that he
• Customary laws "considered the Church's dialogue with culture of
• Language our time [as] a vital area, one in which the
• Values (inner part of culture— the thinking, destiny of the world at the end of this twentieth
believing, symbolling, valuing part) century is at stake." (Letter creating the
Traditional Filipino Values Pontifical Council for Culture, 28 June 1982)
- Today the way we understand culture is crucial to
- Family-centeredness (Familism) how we grasp the faith-and-cultures relationship.
- Hospitality
- Debts of gratitude (utang na loob) Philippine Culture and Inculturation
- Perseverance (tiyaga)
THY 3
- Philippines has been a Catholic country for This father image is authoritarian in
almost five hundred years and that historical fact Philippine context.
has had a lot to do with the kind of people they - Included in this authoritarian image is
now are. one who provides, guides, and protects
- To look at the Church as it has developed in the the family. The authoritarian father
Philippines, there is already an integration of faith image of the culture is projected to
and culture. Christ.
b. Santo Niño – is the earliest Christian image in the
Inculturation - “Inculturation is a process by which
Philippines. It was given by Magellan to the
an ecclesial community lives its Christian faith and
queen of Cebu in 1521.
experience within a given cultural context, in such a
- Celebrate every last Sunday of
way that these not only find their expression in
January, the traditional image is dressed
elements of local culture, but also become a force that
as a king.
animates, reshapes and profoundly renews that
- Tradition has stories of how the Santo
culture, so as to create new patterns of communion
Niño defeated enemies in the battle,
and communication within that culture and beyond
repulsed invaders, extinguished fires,
it.” – Christ and Cultures, Center "Cultures and
provided food and so forth.
Religion," Pontifical Gregorian University, 1983
- What makes Santo Niño attractive is the
- “The main task of inculturation is not to salvage baby symbol in the psyche of the
cultures of the past, but through a proper Filipinos. Deep in the heart of every
appropriation of past gains, to prepare Filipino is a Baby Symbol, a childlike
Christians to live out their faith in a cultural attachment to his father and mother.
context which is continuously changing.” - Christ - That is why the Filipino by nature is
and Cultures, Center "Cultures and Religion," malambing (tender), vulnerable,
Pontifical Gregorian University, 1983 maramdamin (feels deeply when hurt)
and matampuhin (nurses the hurt feelings
Filipino Images of Christ for a long time).
- St. John Paul II describes inculturation as “the - These traits make the Filipinos identify
intimate transformation of authentic cultural themselves with the child image of Christ
values through their integration in Christianity in Santo Niño.
and the insertion of Christianity in the various *These images of Christ are products of Filipino culture
cultures.” and these are examples of how people worked as the best
- The images of Christ in the Philippines suggest a agents of inculturation.
deep level of integration of Christianity and
cultural values in the Philippines. *As such the Filipino Christ has given meaning to the
a. Black Nazarene – the image is called Nuestro people. These sustained the Filipinos in their trials and
Padre Hesus Nazareno (Our Father Jesus joys of life.
Christ).
Recommendations for the continuing work of
- Image of a suffering Christ brought from
inculturation in the Philippines (CBCP’s Pastoral
Mexico by Augustinian Recollects in
Exhortation on Philippine Culture):
the seventeenth century.
- The translacion, which is the procession a. Church of Communion – the Philippine Church
of the image, happens during its feast day needs to be a true “Community of Disciples” in
every 9th of January. her work of evangelization through inculturation.
- Devotees claim that Nazareno grants b. “Engaged” Church – the Church needs to
their petitions, material and spiritual. undergo a long process of interaction with the
Others carry on the vow (panata) which Filipino culture to make herself relevant and
they inherited from their parents. effective in her work of evangelization.
- The title “Father,” Ama or Tatang in c. Discerning Church – Christian faith involves a
Tagalog is what some devotees call him. dynamic process of reflection.
THY 3
d. Egalitarian Quality of Culture – if the Church • Climate Change – lobal temperatures are
always condemns abuses and injustices and climbing, ice caps are melting, and droughts,
struggles for the defense of the weak and the wildfires, and super hurricanes are tearing their
marginalized, then she must not tolerate way across the landscape.
discrimination in Filipino society.
Church and Ecological Spirituality
Conclusion: The Filipino people have to work harder to
correct excesses and defects in them especially if those - In the message of his holiness St. John Paul II
excesses and defects have become part of way of life. And for the celebration of the World Day of Peace in
though there’s deep religiosity among the people through 1990, he said that world peace is not only
the manifestation of popular devotions, rituals and threatened by continued conflicts of peoples and
celebrations, there is still a need for a continuing nations but also by lack of respect for nature.
inculturation through a transformative process of bringing World Day of Peace, 1990: Peace with God the Creator
the of the Kingdom to the different facets of society; with All of Creation
politics, economics, family and other social relations.
- The first formal document dealing exclusively
THE PHILIPPINE CHURCH IN THE with ecological matters.
ECOLOGICAL SPHERE - Stressed that the threat of ecological breakdown
The Top Ten Environmental Issues (10-1) was brought by greed and selfishness of the
people, both individual and collective.
• Public Health – nearly one out of every four - Emphasized that most serious indication of the
deaths each year are directly caused by unhealthy moral implications of this ecological crisis is the
environments (WHO). lack of respect for life evident in many of the
• Land Management and Urban Sprawl – in patterns of environmental problems.
2015, the level of urbanization or the percentage
Sollicitudo Rei Socialis, 1998 (Pope John Paul II) –
of population residing in urban areas in the
“We must also mention a greater realization of the limits
Philippines was recorded at 51.2 percent (PSA).
of available resources, and of the need to respect the
• Waste Disposal – a study of the Solid Waste
integrity and the cycles of nature and to take them into
Management Office (SWMO) showed that 45.19
account when planning for development, rather than
percent of the garbage was not properly disposed
sacrificing them to certain demagogic ideas about the
each day in Metro Manila.
latter. Today this is called ecological concern.”
• Overpopulation – today’s world population is
seven billion people on the planet right now – and Pope Benedict IV – his profound understanding on the
that number is expected to reach 9.7 billion by inseparable link between creation, redemption and
2050, and 11.2 billion by 2100. We live on a environment turned out to be the center of his
planet that can only support roughly 10 billion environmental teaching.
people.
Ten Commandments for Environment
• Loss of Biodiversity – according to the World
Wildlife Federation, biodiversity has declined 27 1. The human being, created in God’s image, is
percent in the last three decades. placed above all other creatures, which must be
• Water Scarcity – 1.2 billion people worldwide used and cared for in a responsible way in
do not have access to fresh water. cooperation with the divine plan of redemption.
• Pollution – over 20% of the world’s population 2. Nature must not be reduced to a utilitarian object
breathes filthy, polluted, unhealthy air. of manipulation, nor absolutized or placed above
• Deforestation – by 2030, we may only have 10 human dignity.
percent of the rainforests left – the rest have been 3. Ecological responsibility involves the entire
cut down for wood or wood pulp products or planet in a common duty to respect the
cleared for agricultural uses. environment as a collective good, for present and
• Ecosystems & Endangered Species – nearly future generation.
50% of the world’s species are on a path of 4. In dealing with environmental problems, ethics
extinction within the next 100 years. and human dignity should come before
technology.
THY 3
5. Nature is not a sacred or divine reality, removed • Organize people around local ecological issues.
from human intervention. Thus, human Support public officials who are sensitive to
intervention that modifies some characteristics of environmental issues.
living things is not wrong, as long as it respects • Become involved in some concrete action. There
their place in their particular ecosystem. is much that can be done by individuals to reforest
6. The politics of development must be coordinated bald hills and prevent soil erosion.
with the politics of ecology, and every - What the Churches can do:
environmental cost in development projects must • Development of a Filipino theology of creation
be weighed carefully. which will be sensitive to the unique living world,
7. Ending global poverty is related to the diverse cultures and religious heritage.
environmental question, remembering that the • The fruits of this reflection must be made widely
goods of the earth must be shared equitably. available through our preaching and catechetical
8. The right to a safe and clean environment needs programs.
to be protected through international cooperation • The administrators of our catholic schools should
and accords. give special importance to the theme of peace,
9. Environmental Protection requires a change in justice and the integrity of creation in their
lifestyles that reflect moderation and self-control, schools.
on a personal and social level. That means - What the government can do:
moving away from the mindset of consumerism. • Government should not pursue short-term
10. Environmental issues call for a spiritual response, economic gains at the expense of long-term
inspired by the belief that creation is a gift that ecological damage.
God has placed into our responsible hands, so that
• There is a need to encourage research into the
we can use it with loving care. The human
eco-systems of our land and the problems they
person’s attitude toward nature should be one
face in the future.
gratitude and gratefulness to the God who has
• Above all the Department needs legislative teeth
created and supports it.
to insure that its policies and programs are
Church and Philippine Ecology implemented.

“What is Happening to Our Beautiful Land?” (CBCP,

1988)
- A pastoral letter on ecology to address the
condition of environmental problems in the
Philippines.
- CBCP warns the Filipino people against
continuing exploitation of the forests, seas, soil
erosion of mountain and shores, destruction of
water sheds, drying up of rivers and pollution
with harmful chemicals.
- This pastoral letter stresses that the ecological
crisis is fundamentally caused by the abuses of
the people. Like Pope John Paul II, in his message
on the World Day of Peace, CBCP maintains that
this is due to disrespect for human life.
Recommendations from the Pastoral Letter
- What each individual can do:
• One must be aware of what is happening in
his/her area. He/she should use his/her influence
within the family and community to develop this
environmental awareness.