Notion of Justice

FIRST PRINCIPLE OF JUSTICE

CHRISTOLOGY- what the Church believes and teaches

about the person of Jesus Christ.

It provides the key for the basis for interpreting the

understanding all significance of all
specifically
Reality (ontology) human reality
(theological anthropology)

The basis of Christian Social Teaching

 Two Fundamental Principles

1. Non-maleficence – a principle of not inflicting

harm on others.
It is the major theme of the Ten Commandments.
Fundamental prerequisite of community. Real community is
the union of hearts and minds.
The truth is, to harm others is to view them as objects,
people to be used to further one’s own self-
interest at the expense of community.
 
2. Beneficence – voluntary performance of
acts of goodness.
Illustrated in the Sermon on the Mount
and the parable of the Good Samaritan.
It puts oneself at the service of others.
It is a principle without limits: “Greater
Love than this no man has, than laying
down his life for his friends… but I say to
you, love your enemies and do good to
those who hate you.” (Jn 15)
 What does Justice deal with?
It treats the nature of
relations between persons,
both on the interpersonal
and on the social levels of
relations
Justice in social relations
or those embedded in
institutions and
structures is called social
justice.
 What does Justice deal with?

Structures -refer to an ordered pattern of

relations; that is, how one relates to
another is determined by a well established
and accepted set of rules, whether formal,
as in a constitution, or informal, as in
custom or etiquette.
JUSTICE – refers to whether the established
ordered pattern itself is fair, that is, free
from favor or bias toward any or either side.

INJUSTICE – refers to the effect of

transgressions against the set of social rules
that result in harm or loss to others, as in
the injustice done in breaking a just
or fair law.
 Justice and the Church Social Teaching
Justice – rendering to each person or group what is
DUE them(?)
Vatican II and the 1971 Synod, “Justice in the World”: 
The emphasis of the meaning of Justice is on LOVE
more than on retribution for wrongdoing.
Justice is seen as the FIRST requirement of LOVE.
 Old Testament:
The Covenant God is a God of Justice, the liberator of
the oppressed and defender of the poor, demanding
from man faith in Him and justice toward man’s
neighbor.
The 1971 Synod of Bishops was the second ordinary general assembly in the
history of the Synod of Bishops. Its agenda consisted of two subjects:
Ministerial Priesthood and Justice in the World. The synod supported Pope
Paul VI's stand on clerical celibacy, with a sizable opposition.
New Testament:
Jesus proclaims that Love and Justice
cannot be separated. The Spirit of Love
demands Justice, the recognition of dignity
and the rights of one’s neighbor.

LOVE transforms justice within. God loves

us and wants us to love others as He loves
them. From this love we are called to give
others their full due in the community.
Catholic social teaching.
Catholic social teaching is the
Catholic doctrines on matters
of human dignity and
common good in society. The
ideas address oppression, the
role of the state, subsidiarity,
social organization, concern
for social justice, and issues of
wealth distribution.
The Church’s Best kept Secret
The Catholic church has a very big secret. It is so
powerful, challenging and relevant that if every
bishop, priest, deacon, religious and layperson was
committed to communicating and implementing this
secret, it would turn society upside-down and literally
transform the world. (by Tony Magliano)
The Church’s Best Kept Secret: Her Social Teaching
The Church has developed body of
teaching on social, economic, political, and
cultural matters and what that body says
seem to have been forgotten-or were never
known-by a majority of the Roman Catholic
Community in the U.S.
 Twelve (12) Major Lessons

1. Link of religious and social

dimensions of life. The “social”-the
human construction of the world-is not
“secular” in the sense of being outside of
God’s plan, but is intimately involved with
the dynamic of the reign of God. Therefore
faith and justice are necessary linked
together (The Church in the Modern
World).
 Twelve (12) Major Lessons
2. Dignity of Human Person. Made in the image and likeness of God,
women and men have a preeminent place in the social order. Human
dignity can be recognized and protected only in community with
others. The fundamental question to ask about social development is :
what is happening to people? (Peace on Earth)
 Twelve (12) Major Lessons

3. Political and Economic Rights. All human persons

enjoy inalienable rights, which are political-legal (voting,
free speech, migration) and social-economic (food,
shelter, work, education). These are realized in
community. Essential for the promotion of justice and
solidarity, these rights are to be respected and protected
by all the institutions of society (Peace on Earth).
 Twelve (12) Major Lessons
4. Option for the Poor. A preferential love should be
shown to the poor, whose needs and rights are given
special attention in God’s eyes. “Poor” is understood to
refer to the economically disadvantage who, as a
consequences of their status, suffer oppression and
powerlessness (Call to Action).
 Twelve (12) Major Lessons
5. Link of Love and Justice.
Love of neighbor is an
absolute demand of justice,
because charity must
manifest itself in actions and
structures which respect
human dignity, protect
human rights, and facilitate
human development. To
promote justice is to
transform structures which
block love (Justice in the
World).
 Twelve (12) Major Lessons

6. Promotion of the common good. The common good

is the sum total of all those conditions of social living-
economic, political, cultural-which make it possible for
women and men readily and fully to achieve the
perfection of their humanity. Individual rights are
always experienced within the context of promotion of
the common good. There is also an international
common good (Christianity and Social Progress).
 Twelve (12) Major Lessons
7. Subsidiarity. Responsibilities and decisions should be attended to
as close as possible to the level of individual initiative in local
communities and institutions. Mediating structures of families,
neighborhoods, community groups, small business, and local
governments should be fostered and participated in. But larger
government structures do have a role when greater social
coordination and regulation are necessary for the common
good(The Reconstruction of the Social Order).
 Twelve (12) Major Lessons
8. Political participation. Democratic participation in decision
making is the best way to respect the dignity and liberty of
people. The government is the instrument by which people
cooperate together in order to achieve the common good.
The international common good requires participation in
international organizations (Pius XII. “Christmas
Message,” 1944).
 Twelve (12) Major Lessons
9. Economic Justice. The economy is for the people and the
resources of the earth are to be shared equitably by all.
Human work is the key to contemporary social questions.
Labor takes precedence over both capital and technology
in the production process. Just wages and the right of
workers to organize are to be respected (On Human
Work).
 Twelve (12) Major Lessons
10. Stewardship. All property has a “social mortgage.”
People are to respect and share the resources of the
earth, since we are all part of the community of
creation. By work we are co-creators in the continuing
development of the earth (On Human Work).
 Twelve (12) Major Lessons
11. Global Solidarity. We belong to one human family and as such
have mutual obligations to promote the rights and development
of all people across the world, irrespective of national
boundaries. In particular, the rich nations have responsibilities
toward the poor nations, and the structures of the international
order must reflect justice.
(The development of Peoples; The Social Concerns of the
Church)
 Twelve (12) Major Lessons
12. Promotion of Peace. Peace
is the fruit of justice and is
dependent upon right order
among humans and among
nations. The arms race must
cease and progressive
disarmament take place if the
future is to be secure. In
order to promote peace and
the conditions of peace, an
effective international
authority is necessary (Peace
on Earth).
 ENCYCLICALS
A letter from the pope to the bishops of the Roman
Catholic Church, in which he lays down policy on
religious, moral, or political issues.
Encyclicals are normally addressed to the bishops of
the church, but a few (notably Pacem in terris by
John XXIII) have been addressed also to "all men
of good will."
The formal title of an encyclical consists of the first
few words of the official text; the language is
usually Latin, and the document is not
considered to be infallible.
 PASTORAL LETTER
 is an open letter addressed by a bishop to
the clergy or laity of his diocese, or to both,
containing either general admonition,
instruction or consolation, or directions for
behaviour in particular circumstances. In
the Catholic Church such letters are also
sent out regularly at particular
ecclesiastical seasons, particularly at the
beginning of fasts.
  HISTORICAL NOTES
 
Papal Social Encyclicals
The Church has made moral judgments about
economic and social matters, "when the
fundamental rights of the person or the
salvation of souls requires it."  In earlier times
the primary vehicle for Catholic Social
Teaching was the jurisprudence of canon law. 
The social doctrine of the Church became
the purview of papal encyclicals during the
nineteenth century when the Church
struggled with the rise of the modern
industrial society with its new structures for
the production of consumer goods, with its
new concept of a just society, with the rise
of the secular state, and with the modern
world's new forms of labor and ownership. 
A. Social Encyclicals
Eleven (11) major documents of the Church (1891-
1991):
1. Papal Social Encyclicals – (8)
2. Vat. II’s Pastoral Constitution on the Church in the
Modern World issued in 1965 (Gaudium et Spes)
3. Apostolic Letter of Pope Paul VI in 1971 to
Cardinal Maurice Roy, the President of the
Pontifical Commission on Justice and Peace.
(Octogesima Adveniens)
4. The statement of the 1971 Synod of Bishops in Rome
(Justitia in Mundo)
a. The beginning of a New path
 
 The term “social doctrine” goes back
to Pope Pius XI and designates the
doctrinal “Corpus” concerning issues
relevant to society, which from the
Encyclical letter of Rerum Novarum of Pope
Leo XIII, developed in the Church through
the Magisterium of the Roman Pontiffs and
the Bishops in communion with them.
 1. Rerum Novarum: On the Condition of Workers
Issued May 15, 1891. Literally "Of
New Things," on capital and
labor and the condition of the
working class. This was the most
significant of all the encyclicals
before or since. Rerum Novarum
broke down the barriers that
separated the church from the
worker. Rarely had the Church
Pope Leo XIII spoken on social matters in such
an official and comprehensive
fashion.
 1. Rerum Novarum: On the Condition of Workers
As a response to the abuses
of the Industrial Revolution
to Labor.
Was a critical of liberal
capitalism as well as Marxist
socialism.
A call for a “living wage” and
justice for the working class
Pope Leo XIII
while affirming the right to
private property.
 2.Quadragesimo Anno:
On the Reconstruction of the Social Order 
Issued May 15, 1931. Literally "In
Pope Pius XI forty Years," commemorating the
fortieth anniversary of Rerum
Novarum. This encyclical repeated
many of the themes of Rerum
Novarum: the dignity of labor, the
rights of workers to organize, etc.
Quadragesimo anno also
emphasized the immorality of
keeping economic control in the
hands of a few. It recognized the
principle of subsidiarity, which
held that higher levels of authority
should act only when lower levels
cannot deal with a problem.
 2.Quadragesimo Anno:
On the Reconstruction of the Social Order 
A proposed a solution to the
Pope Pius XI
evils of liberal capitalism and
Marxist socialism by proposing
“corporatism” – a system
modeled on the medieval
guilds that would bring
vocational groups together to
determine policy. However, it
did not work.
Pius XI called for a greater
social dimension and proposed
the new term “social justice.”
3. Mater et Magistra: Mother and Teacher
Issued May 15, 1961. on
Pope John XXIII Christianity and Social progress.
This encyclical gave an updated
interpretation of the classic
theme of private property and
introduced the notion of private
initiative as an extension of
private property. While Rerum
Novarum and Quadragesimo
Anno left responsibility for social
justice with the individual, Mater
et Magistra placed some in the
hands of the state.
Pacem in Terris, literally "Peace
on Earth,”
3. Mater et Magistra: Mother and Teacher
Pope John XXIII Emphasis is on “socialization,” an
increase of the network of the
relations between people.
He argued for state intervention
so that property would achieve its
social function.
He saw the “welfare state” as a
positive way of making up for the
negative aspects of capitalism.
He warned against
neocolonialism and focused on
agriculture.
4. Pacem in Terris : Peace on Earth April 11,1963
Pope John XXIII
Written shortly after the two great crises
over Berlin and Cuba at the height of the
Cold War to call for disarmament.
He said that the arms race deprives
humanity of the economic goods
necessary for social progress. The arms
race should cease, nuclear weapons be
banned, and progressive disarmament
begin.
He discussed the relations proper to
individual, the relation between
authority and conscience, and the need
to foster the common good
 5. Gaudium et Spes : Pastoral Constitution on the
Church in the Modern World (Vat. II, 1962-1965)
This closing document of the Vat.
Vatican II Council
II truly opened the Church to
service in the world by reading
“the joys and hopes, sorrows and
anxieties” to be able to discern the
“signs of the times” to foster a full
humanity.
It is characterized by personalism,
the social nature of the person, the
relation between the Church and
the world, and justice and
development.
6. Populorum Progressio : “on the Development of
Peoples ( March 26, 1967)
 Paul VI called for economic justice to the
Pope Paul VI world level to achieve a true and lasting
peace.
 He called for an integral human
development, “being more,” not simply
“having more.”
 He called for the wealthy, nations and
individuals, to place their superfluous
wealth at the service of the poor for it is only
in sharing and in solidarity that we become
more fully human.
 He focused on the social dimension of
property, the problems of neocolonialism,
and an equitable distribution of the world’s
resources.
7. Octogesima Adveniens: A Call to Action (May 14,1971)

Issued for the Eightieth Anniversary of

Pope Paul VI Rerum Novarum
He said that action for justice was the
personal responsibility of every Christian.
There was a need to move from economic
concerns to political concerns.
Christian Communities had to analyze the
situation proper to their own country in the
light of the Gospel and the Church’s
message, and local churches had to develop
their own unique programs.
He also addressed the key problems of
urbanization, the environment, and
ideology.
 8. Justitia in Mundo: Justice in the World
Synod of Bishops It acknowledged the need for structural
Nov.30,1971 change to address the problems of injustice
in the world, structural sin that must be
effectively transformed.
The Proclamation of the Gospel goes hand
in hand with the struggle for justice: “Action
on behalf of justice and participation in the
transformation of the world fully appear to
us as a constitutive dimension of the
preaching of the Gospel.”
There is a need for “education for justice” to
form a consciousness that will address the
injustices in the world.
In order to denounce the injustices in the
society, we must first become just.
 9. Laborem Exercens: “On Human Work” Sept. 14, 1981
focused on the themes that
Pope John Paul II
work is central to the social
question and that work has
potential not only to
dehumanize but also to be the
means whereby the human
person cooperates in God's
ongoing creation.
Work is for the person, not the
person for work.
Through work, the human
person fulfills himself.
9. Laborem Exercens: “On Human Work” Sept. 14, 1981
Pope John Paul II There is a priority of labor over capital
and the right to a “living wage” as well
as the right to form a union.
He made an important distinction
between the direct employer, the one
who actually hires the employee, and
the “indirect” employer, who sets the
context of employment, such as public
policy and the role of the market.
He also called upon workers to
participate in their concerns through
labor unions, not to be alienated and
apathetic or indifferent.
 10. Sollicitudo Rei Socialis : On Social Concern
Pope John Paul II
Issued on December 30, 1987.
commemorating the 20th anniversary
of Populorum Progressio.   Solicitudo
Rei Socialis presented an overview of
modern social problems with some
guidelines for action. It dealt with
authentic human development and
adopted a critical attitude toward both
capitalism and communism. Solicitudo
Rei Socialis warned that economic
development alone may not set people
free but only enslave them more .
 10. Sollicitudo Rei Socialis : On Social Concern
Pope John Paul II He blamed the conflict between the East
and the west, between Marxist and socialist
and liberal capitalists for much of the
failure.
He spoke of “structures of sin” that can be
traced back to the personal sins of
individuals, the result of the interrelated
actions of many people rooted in the all-
consuming desire for profit and the thirst
for power, selfishness.
He called for a “solidarity” based on the
dignity of the human person.
He also said that private property carries a
“social mortgage” to promote the universal
destination of goods.
 Centesimus Annus: On the 100th anniversary of
Rerum Novarum
Pope John Paul II Issued on May 1, 1991.
It brought Rerum Novarum up to
date and tied it to "the
preferential option for the poor"
done in the context of the collapse
of communism in Eastern Europe
and the Soviet Union, and still
criticized both capitalism and
communism.
He reviewed Rerum Novarum’s
key teachings and showed how it
was relevant to the present times.
 Centesimus Annus: On the 100th anniversary of
Rerum Novarum
Pope John Paul II He examined the great events of
1989 such as the collapse of the
Berlin Wall.
He affirmed the right to private
property but said that property has
a social function.
He recognized a new form of
property, “the possession of know-
how, technology, and skill.”
He presented his view of Christian
anthropology as the ground of the
Church’s social mission.
 B. TEN BUILDING BLOCKS OF CATHOLIC SOCIAL
TEACHING
The objective of this teaching is to
acquaint us with the ten basic
principles of the Church’s social
thought to facilitate our knowledge
and understanding of them. To make
us more conscious of where we came
from and likely to end up.
 B. TEN BUILDING BLOCKS OF CATHOLIC SOCIAL
TEACHING
1. The Principle of Human Dignity
The bedrock principle of Catholic social teaching
Every person is worthy of respect
It is not what you do or what you have that gives
you respect or dignity. It is simply “being’, being
created in the image of God that bestows dignity
upon you.
The Church bases her opposition to the death
penalty on this principle.
 B. TEN BUILDING BLOCKS OF CATHOLIC SOCIAL
TEACHING
2. The Principle of Respect for Human Life
Every person, from the moment of conception to
natural death, has inherent dignity and a right to life
consistent with that dignity.(Pro-life)
Always emphasized a Culture of Life over the culture
of death (abortion, euthanasia) Abortion is the taking
of innocent life before birth. The conflict is between
the right to life of the unborn child and the right of
the woman to control herself.
 B. TEN BUILDING BLOCKS OF CATHOLIC SOCIAL
TEACHING
2. The Principle of Respect for Human Life
There are two extremes on the end of life issue.

 a. Vitalism - is keeping the person alive no

matter what, even if that is burdensome and not
beneficial for the person.

 b. Euthanasia – is the intentional hastening of

death of someone who is suffering from a disease that
is painful, incurable, and inevitably fatal by
voluntarysuicide or by killing them.
 B. TEN BUILDING BLOCKS OF CATHOLIC SOCIAL
TEACHING

The Catholic tradition sees the sacredness of human

life as part of any moral vision for a just and good
society.
 
 B. TEN BUILDING BLOCKS OF CATHOLIC SOCIAL
TEACHING

3. The Principle of Association

 The person is not only sacred but also social
with the centerpiece of society being the
family. Family stability must be protected.
By association of others – in family and
other institutions that foster growth, protect
dignity and promote the common good –
human persons achieve their fulfillment.
 B. TEN BUILDING BLOCKS OF CATHOLIC SOCIAL
TEACHING

4. The Principle of Participation

All people have the right and duty to
participate in society, working together for
the common good and well-being of all. If
one does not participate, he is
marginalized.
Human work is a form of continuing
participation in God’s creation and its
dignity is to be protected.
 B. TEN BUILDING BLOCKS OF CATHOLIC SOCIAL
TEACHING
5. The Principle of Preferential Protection for
the Poor and vulnerable.
All should be able to reach out to the poor and
powerless to help them realize their full human
potential and dignity.

6. The principle of Solidarity

Proclaims that we are one human family, that we
are our brothers’ and sisters’ keepers, wherever
they live.
 B. TEN BUILDING BLOCKS OF CATHOLIC SOCIAL
TEACHING

7. The Principle of Stewardship

We are managers, not owners. We are

tasked to take care of what God has given
us in such a way as to nourish and
strengthen it, so that we will be able to
return it to God in better condition than we
received it, at any time that He wants it
returned.
 B. TEN BUILDING BLOCKS OF CATHOLIC SOCIAL
TEACHING

8. The Principle of Subsidiarity

Deals chiefly with the responsibilities and
limits of the government, and the essential
roles of voluntary association.
Those closest to the reality of the problem
should handle it. Power should be exercised
at the lowest possible level.
 B. TEN BUILDING BLOCKS OF CATHOLIC SOCIAL
TEACHING

9. The Principle of Human Equality

The equality of all persons springs from

their essential dignity. While differences in
talents are part of God’s plan, social and
cultural discrimination in fundamental
rights are an abomination in God’s sight.
 B. TEN BUILDING BLOCKS OF CATHOLIC SOCIAL
TEACHING

10. The Principle of the Common Good

Common good is understood as the social
condition that allows people to reach their full
human potential and to realize their human
dignity.
 B. TEN BUILDING BLOCKS OF CATHOLIC SOCIAL
TEACHING

10. The Principle of the Common Good

The social conditions referred to presuppose
“respect for the person,” “the social well-being and
development of the group/community/society”
and the maintenance by public authority of
“peace and security”
 B. TEN BUILDING BLOCKS OF CATHOLIC SOCIAL
TEACHING

10. The Principle of the Common Good

It points to the need for international structures
that can promote the just development of the
human family across regional and national lines.
Challenged us to cultivate an awareness of and
sensitivity to the needs of others. The absence of
concern for the common good is a sure sign of
society in need of help.
 FILIPINO VALUES AND CATHOLIC SOCIAL THOUGHT
(Fr. Horacio de la Costa, S.J)

Pagsasarili : the willingness to develop

oneself into a responsible human being.
 FILIPINO VALUES AND CATHOLIC SOCIAL THOUGHT
(Fr. Horacio de la Costa, S.J)

Pakikisama: willingness to share with one

another both the burdens and
rewards of living together.
 FILIPINO VALUES AND CATHOLIC SOCIAL THOUGHT
(Fr. Horacio de la Costa, S.J)

Pagkakaisa: building up the national community

through forms of social organizations understood,
accepted, and undertaken by the people
themselves.
 FILIPINO VALUES AND CATHOLIC SOCIAL THOUGHT
(Fr. Horacio de la Costa, S.J)

Pakikipagkapwa-tao: treating the other person

as an equal, giving him or her equal importance as
you give yourself, eventually leading to the total
development of mankind.

Pagkabayani: the readiness to put the common

good of the nation above private interest.
Thank you very much!
Structures -refer to an ordered pattern of
relations; that is, how one relates to another is
determined by a well established and accepted set
of rules, whether formal, as in a constitution, or
informal, as in custom or etiquette.