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CENTER FOR RELIGIOUS STUDIES
MODULE 5: THE CHURCH’S SOCIAL ENCYCLICALS
MODULE 5: OPENING PRAYER
INSTRUCTION: IF YOU ARE READY, YOU CAN NOW START WITH MODULE 5. HUMBLY
ASK GOD THEN TO ACCOMPANY YOU BY RECITING SILENTLY THE PRAYER BELOW!
Opening Prayer: As we start with this lesson, I invite you to
pray the Official Prayer before class.
Leader: When we live in unity,
All: How good and how pleasant it is.
Leader: Pray for us, Holy Father Augustine,
All: That we may dwell together in peace.
Leader: Let us pray,
All: God our Father, Your Son promised to be present in the midst
of all who come together in His name. Help us to recognize
His presence among us and experience in our our hearts the
abundance of Your grace, Your mercy, and Your peace, in
truth and in love. We ask this, through Christ our Lord. Amen.
A grace-filled day! Welcome to Module 5.
In this module, students will discuss concisely some significant social encyclical letters
together with the teachings of Saint Augustine for them to have a proper articulation of the
Social Teachings of the Church for the salvation of the whole of creation. Aside from
definitions, part of the lessons are to guide them towards an active participation in the various
social advocacies of their local churches in the light of these social encyclicals.
2022-2023 Module Packet for ASF 4 (Saint Augustine on Church and Society). Center for Religious
Studies, University of San Agustin, Iloilo City, Philippines.
Email: [email protected] | Contact No.: 337-4841 to 44 | Fax No.: (033) 337-4403
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Demonstrations and applications of Augustinian value of CHARITY is required as basis of
actualizing class lectures into action.
Consultation hours
Phone/messenger:
Virtual time:
MODULE 5: LEARNING OBJECTIVES
By the end of Module 5, students will be able to:
1. discuss with firm convictions that the ideals/teachings of the Social Encyclicals and of
Saint Augustine are to put the gospel values of Jesus in the structures of our society.
2. appreciate with critical analysis the significant contributions of the Social encyclicals
and the teachings of Saint Augustine in responding to the social problems of our
society to turn to Jesus.
3. demonstrate proactive Augustinian values of charity and generous service to the
immediate neighborhood in line with the social action ministry of their parish.
MODULE 5: COURSE CONTENTS
Below is the Schedule for Module 5.
ACTIVITY DESCRIPTION OVERVIEW TIME TO COMPLETE
Opening Prayer
Definition, aims, and inspiration of
1 Social Encyclicals 90 minutes
Some Notable Social Encyclicals
2 1. Rerum Novarum 90 minutes
2. Pacem in Terris
2022-2023 Module Packet for ASF 4 (Saint Augustine on Church and Society). Center for Religious
Studies, University of San Agustin, Iloilo City, Philippines.
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3. Laborem Exercens
4. Evangelium Vitae
5. Caritas in Veritate
6. Laudato Si’
Teachings of Augustine on:
3
Peace
Justice & Love/ charity 90 minutes
Poverty and Wealth
Assessment Task 60 minutes
Conclusion 30 minutes
Closing Prayer
LECTURE/DISCUSSION PROPER:
OPENING SONG: https://youtu.be/lumWvpvKtFU -reflect on the message of this song.
MISSION OF MAN
A
A C#m
Man, O man, look up and say
Bm E
Why am I here what’s my job what’s my goal
A C#m
You are from God, not only clay
Bm E E7
You are a person with body and soul.
REF
A C#m Bm E
2022-2023 Module Packet for ASF 4 (Saint Augustine on Church and Society). Center for Religious
Studies, University of San Agustin, Iloilo City, Philippines.
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You are never forsaken like the sparrows all over the skies
A D Bm
You may be badly bedridden.
EA
Yet trust and you’ll never die.
B
If pride you’d have, God you’d forget
When you do strive to be great aim too high
Greatness will fade, you’ll soon regret
Sooner or later you’re going to cry. (ref)
C
You may be blind begging all day
Mission each one’s got, a job to be done
You are a man, get up and pray
Don’t forget you’re a part of God’s plan. (ref)
“Charity is no substitute for justice withheld.”- Saint Augustine
CST- Catholic Social Teachings
Signs of the times- is a phrase strongly associated with the Catholic Church in the era of
the Second Vatican Council of the 1960s. It was taken to mean that the church should listen
to, and learn from, the world around it. In other words, it should learn to read the 'sign(s) of
the times'. This phrase, comes from Matthew 16:3, Luke 12:56 and was used by Pope John
XXIII when he convoked the council, in the statement Humanae Salutis (1961) and also
in Pacem in Terris (1963).
2022-2023 Module Packet for ASF 4 (Saint Augustine on Church and Society). Center for Religious
Studies, University of San Agustin, Iloilo City, Philippines.
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ASYNCHRONOUS ACTIVITIES.
1. CITE AND EXPLAIN 3 ACTIONS YOU ARE PLANNING TO EXECUTE AND SUSTAIN
CONCERNING THE PROTECTION OF THE ENVIRONMENT ACCORDING TO THE
ENCYCLICAL LETTER - LAUDATO SI BY POPE FRANCIS. (100 POINTS)
2. LIST DOWN THE NUMBER OF TREES YOU’VE PLANTED SO FAR AS YOU’RE
CONTRIBUTION FOR THE MITIGATION OF CLIMATE CHANGE, OR ENUMERATE
HOW MANY TIMES YOU CLEANED THE SURROUNDINGS FOR DENGUE
CONTROL. (OBSERVE ALL HEALTH PROTOCOLS). (100 PTS.).
3. MAKE A MONITOR CHART OF THE SOCIAL ACTION PROGRAMS OF YOUR
PARISH AND IDENTIFY WHAT ACTIVITY/ACTIVITIES CAN YOU BE OF HELP. (100
POINTS)
MODULE 5: ACTIVITY 1- DEFINITION, AIMS, AND INSPIRATION OF ENCYCLICAL
What exactly are papal encyclicals, and what do they imply for Catholics?
A. Definition of Encyclical
According to California Catholic Conference (2020), a papal encyclical is an
official circular letter issued by the Pope. They are usually addressed to the entire
Church or, more generally, to "all persons of good intent." Circular letters are meant
for wide or universal distribution, thus the name ‘encyclical.' Except if they are part of
the universal magisterium or if “this is [made] plainly evident” (Can. 749 3) from
phrasing and tone, they are not infallible in their totality. However, because they are
part of the pope's ordinary magisterium, they need religious surrender of the mind and
will from the faithful.
Social encyclicals” are encyclicals that primarily address issues of justice in
society. The social encyclicals provide a road map for Catholics and others to identify
the direction of society as well as assistance in making public policy decisions. They
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Studies, University of San Agustin, Iloilo City, Philippines.
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are broad enough to allow for freedom in how a goal is attained while yet providing
significant advice - for example, all life is precious, we must care for the poor, and
employees should be treated fairly (ibid.).
B. NATURE OF SOCIAL TEACHINGS OF THE CHURCH (See Theology 5 Resource
Guide pp. 1-4)
MODULE 5: ACTIVITY 2 - NOTABLE SOCIAL ENCYCLICALS
1. Rerum Novarum
The encyclical Rerum Novarum, released by Pope Leo XIII in 1891, is often
regarded as the beginning of the tradition of Catholic Social Doctrine. That is, in light
of the day's "new things," the eternal moral truths of the Catholic faith were applied to
these relatively new moral issues. These "new things" were the unfairness and
inequalities caused by the industrial revolution, as well as the flawed remedies
suggested by socialism, which would violate the right to private property and the
concept of subsidiarity. Pope Leo promotes workers' rights and bases his message on
the reality that all men, rich or poor, are created with inherent value as being fashioned
in God's image and likeness (RN, 40). These truths are still applicable today (California
Catholic Conference, 2020).
2. Pacem in Terris
Pacem in Terris (John XXIII, 1963), which commented on a world threatened by war
and the proliferation of nuclear weapons, attempting to assure that peace is possible
through the divinely established order, urging peace and cooperation among nations,
and condemning offensive and disproportionate force as violations of just war
teaching. Pacem in Terris paved the way for strong involvement of the Catholic
Church and faith-based organizations in the promotion of human rights, justice,
peace-building and peaceful resolution of conflicts. Pacem in Terris states that
the arms race must end and that nuclear weapons must be banned (#112)
3. Laborem Exercens (John Paul II, 1981) which expounds on the dignity and moral
value of work in God’s plan, calling for fair wages, benefits and the right of
association. Laborem Exercens concludes with a spirituality of work. This
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spirituality focuses on the role of work in the transformation of nature and in personal
fulfillment, the provision of the basis of family life, and contributing to the common
good. John Paul II values the subjective over the objective dimensions of work
4. Evangelium Vitae (John Paul II, 1995) which affirms the intrinsic value of every
human life from the moment of conception, and calls for the rigorous defense of
human life at all stages from many new threats that assail it from the culture of
death, and calls for a culture of life. “Evangelium Vitae” was written to address the
value of human life and maintains that societies and individuals, especially
Christians, should do everything in their power to preserve this life. Any direct
form of killing is prohibited.
5. Caritas in Veritate (Benedict XVI, 2009) which responds to the challenges of
poverty and the increasingly globalized world and teaches that charity (love) must be
directed by truth if it is to be effective in bringing change. The Pope reiterates his
belief that charity and truth are essential for integral human development, both
for the individual and for peoples. An awareness of God's love "gives us the
courage to continue seeking and working for the benefit of all" despite difficulties.
The Key Themes of Caritas in Veritate: Love means engagement in the field of
justice and peace. The Church does not offer technical solutions or interfere in
politics, but cannot renounce its mission of truth.
6. Laudato Si’ (Francis, 2015), which responds to environmental mismanagement and
the scientific consensus of environmental degradation and calls for an ‘integral
human ecology’ which, affirming the ordered value of creatures and their
interdependencies, calls us to a responsible environmental and social stewardship
and appreciation of God’s created order.
The poor are disproportionately affected by climate change.
Discussions about ecology can be grounded in the Bible and church tradition.
First, the Pope links all human beings to creation: "We are part of nature, included in
it, and thus in constant interaction with it" (139). But our decisions have an inevitable
effect on the environment. A blind pursuit of money that sets aside the interests of
the marginalized and the ruination of the planet are connected.
Scientific research on the environment is to be praised and used.
2022-2023 Module Packet for ASF 4 (Saint Augustine on Church and Society). Center for Religious
Studies, University of San Agustin, Iloilo City, Philippines.
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Pope Francis does not try to "prove" anything about climate change. Rather, his
encyclical accepts the best scientific research available today and builds on it.
So Laudato Si draws on both church teaching and contemporary scientific findings
from other fields to help modern-day people reflect on a contemporary crisis.
Widespread indifference and selfishness worsen environmental problems.
Pope Francis strongly critiques those who ignore the problem of climate change, and
especially its effects on the poor. Why are so many of the wealthy turning away from
the poor? Not only because "some view themselves as more worthy than others," but
because frequently because decisions-makers are "far removed from the poor," with
no real contact to their brothers and sisters (90, 49). Selfishness also leads to the
evaporation of the notion of the common good.
A change of heart is required.
This encyclical, addressed to "everyone living on this planet" calls for a new way of
looking at things (3). We face an urgent crisis, when the earth has begun to look
more and more like, in Francis's vivid image, "an immense pile of filth" (21). Still, the
document is hopeful, reminding us that because God is with us, all of us can strive to
change course. We can move towards an "ecological conversion" in which we can
listen to the "cry of the earth and the cry of the poor" (49). To use religious language,
what the Pope is calling for is conversion.
MODULE 5: SOCIAL TEACHINGS OF SAINT AUGUSTINE OF HIPPO
a. ON PEACE
Augustine's political worldview and response to war both include his idea of
peace. According to Augustine, God created all beings to live in a “bond of peace.”
However, fallen man lives in society either in accordance with or in opposition to the
divine will. Augustine differentiates the two cities, as well as the type of peace they
desire, in numerous ways: There is, in reality, one city of men who choose to live
by the flesh's standard and another of those who prefer to live by the spirit's
standard. Each of these countries' inhabitants want their own sort of peace, and when
they obtain it, that is the kind of peace in which they live (Mattox, n.d.).
Augustine delineates three kinds of peace: the ultimate and complete peace
that exists only in the City of God, the internal peace felt by pilgrim residents of
the City of God while on earth, and the peace that is shared by the two cities.
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Unfortunately, Augustine makes it clearly obvious that temporal peace is an exception
in human history, and that absolute peace is entirely unachievable on Earth: Because
of the insecurity of human affairs, no people has ever been granted such a level of
tranquility as to remove all fear of hostile attacks on their existence in this planet. That
realm, then, which is promised as a haven of such serenity and security is eternal and
reserved for eternal creatures. However, Augustine maintains that, in any case, it is in
the best interests of everyone—saint or sinner—to attempt to sustain the peace here
and now; and indeed, creating and preserving an earthly peace is as important to the
state's obligations as safeguarding the state in times of war.
Concerning the church's pursuit of peace, he comments, "it appears to me that
no limit can be placed to the number of persecutions which the Church is compelled
to undergo for her training;" and he believes that persecutions will continue until the
concluding moments of the current condition of human history, which will coincide with
Christ's second coming. Surprisingly, Augustine makes no mention of the rest of the
world remaining at peace while this assault against the church continues. On the
contrary, the entire tenor of his argument implies that anti-Christian violence is just
indicative of the violence and chaos that will accompany the human experience until
the second coming of Christ. (Mattox, n.d.).
b. on Justice and Love/ Charity
In keeping with Augustine's idea of love, love of God would acknowledge God's
justice. Imitation and connection with God logically imply that one would emulate
justice. The fact that humans are, as previously said, social and relational beings is a
critical component of Augustine's view of justice. For Adam was not satiated by himself
in the garden while naming the animals. While Augustine interprets Eve's creation as
a prefiguration and prophecy of the Church's relational nature with God,
(Augustine, City of God, 22.17). It was also designed to bring about a union between
them in a mutually loving relationship that was a mirror of the love displayed by the
Trinity's connections. “The woman, then, is the creation of God, just as man; but her
creation out of man emphasizes the unity between them.”(ibid.); (Krause, 2018).
To be successful, justice necessitates a certain level of compassion for other
people. Without this level of love for others, the possibility of justice vanishes as it
returns to the incurvatus in se and becomes solely retributive – that is, self-centered.
Self-centered justice is indicative of a lack of the appropriate level of love. Through
genuine human love, justice strives to restore God's delight. “Loving the God who
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becomes human for us means that fruitio Dei does not inhibit human action in the
world or extricate it from the world but frees it by ordering it rightly in the world.”
Augustine does not abandon God's creation and God's creatures in order to fully adore
God. In reality, part of God's delight derives from appreciating (to the appropriate
degree and proportion) the natural order that God has placed on the universe. The
highest wisdom one can achieve is love of the beauty of the entire cosmos.
(Augustine, City of God, 11.4); (Krause, 2018).
c. On Poverty and Wealth
The Augustinian view on poverty and riches is more than just being conscious
of social situations and being in solidarity with the poorest people. Augustine regularly
challenged his audience to figure out what was causing this predicament. He publicly
criticized what we now refer to as "materialism" and consumer society. Although they
are less valuable than internal riches, Augustine declared that the goods and wealth
of this world are not evil. They are excellent, but they cannot make humans good or
happy (Augnet.org., 2013).
From an Augustinian point of view, the difficulty is not being rich, but rather
wanting to be rich. The issue is a love of property and things that causes people to
forget about God. It despises the poor and is incapable of sharing. It has the ability to
do everything in order to acquire and amass money (See also Sermon 39:3, Sermon
61:10, Sermon 14:4, Sermon 85, and Sermon 86). This is fundamentally opposed to
God's dominion, in which the poor have precedence, as in Jesus' parable of the hungry
Lazarus and the rich man at the table filled with food. God does not listen to the rich
man because the rich man did not listen to Lazarus, the destitute and hungry. The
wealthy man rejected Lazarus and ignored the prophets' warnings in the Bible. He
didn't want to share earthly possessions, therefore he won't share happiness in
paradise, says Augustine (Sermon 41: 4ss and Sermon 367: 2; Ibid.).
MODULE 5: ASSESSMENT TASK
Choose only one encyclical letter from the given choices. Then demonstrate your clear
understanding of the chosen encyclical letter by preparing a comprehensive summary of
it. (100points).
2022-2023 Module Packet for ASF 4 (Saint Augustine on Church and Society). Center for Religious
Studies, University of San Agustin, Iloilo City, Philippines.
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1. Rerum Novarum
2. Pacem in Terris
3. Laborem Exercens
4. Evangelium Vitae
5. Caritas in Veritate
6. Laudato Si’
A. ESSAY: (QUIZ) Answer the following questions by observing the given rubrics.
Select only 2 questions to answer.
Clarity of opinions/ideas in understanding the topics in the light of CST/ teachings of
Saint Augustine. (50 pts.)
Capacity to connect the ideas/opinions to the CST/ teachings of Saint Augustine. (25
pts.)
Applicability of the opinions/ideas to the present situations in the light of CST/
teachings of Saint Augustine. (25 pts.)
1. Why are the teachings of the social encyclical Rerum Novarum
important in defending the moral rights of workers for just wages? (100
pts.).
2. Cite and discuss 3 important lessons you’ve learned from the
encyclical Laudato Si in protecting the environment against
degradation. Include in the discussions the relevant teachings of Saint
Augustine on environment. (100 pts.).
3. Enumerate and explain 5 concrete actions you’ve done so far in
protecting our environment. (100 points.)
4. What is your reaction to this catechism = ‘unjust payment of workers is
a sin that cries to heaven”. (100 points.).
2022-2023 Module Packet for ASF 4 (Saint Augustine on Church and Society). Center for Religious
Studies, University of San Agustin, Iloilo City, Philippines.
Email: [email protected] | Contact No.: 337-4841 to 44 | Fax No.: (033) 337-4403
University of San Agustin
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MODULE 5: CONCLUSION
Based on the above discussions, there is indeed an urgent need to apply the
teachings of these social encyclicals towards the creation of a worldview or paradigm for
the fullness of life as what Jesus had promised to us. With these social encyclicals, the
gospel values will serve as our foundation in actualizing the works of God. More so as
Christians, part of our challenge is to provide platforms for solidarity, common good and
promotion of human dignity among people of goodwill. And at the same time a venue for
communal actions towards the promotion of justice and peace for the full establishment
of God’s kingdom here on earth.
Closing Prayer: Please pray the Official Prayer after Class.
Leader: Our help is in the name of the Lord,
All: Who made heaven and earth.
Leader: Let us pray.
All: God, the desire of every human heart, you moved Saint
Augustine to seek restlessly for truth and peace. Touch our
hearts with his burning desire for wisdom, for the Word made
flesh. We ask this through Christ, our Lord. Amen.
Leader: Glory be to the Father and to the Son, and to the Holy Spirit.
All: As it was in the beginning, is now, and will be forever. Amen.
MODULE 5: REFERENCES
Augnet.org. (2013). Poverty and hunger. Australia. Retrieved August 31,
2021 from http://www.augnet.org/en/works-of-augustine/his-
ideas/2315-poverty-and-hunger/
California Catholic Conference (2020). Social Encyclicals and Papal
Letters Address the Issues of the Day. Retrieved August 12, 2021, from
2022-2023 Module Packet for ASF 4 (Saint Augustine on Church and Society). Center for Religious
Studies, University of San Agustin, Iloilo City, Philippines.
Email: [email protected] | Contact No.: 337-4841 to 44 | Fax No.: (033) 337-4403
University of San Agustin
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https://cacatholic.org/article/social-encyclicals-and- papal-letters-
address-issues-da
Catholic Archdiocese of Perth Justice Ecology and Development Office.
http://jedo.perthcatholic.org.au/wp-
content/uploads/2014/04/20140415-Relection-Action-See-Judge-Act-
booklet.pdf
Krause, P. (2018). Augustine on Love, Justice, and Pluralism in Human
Nature. Posted December 5, 2008. Retrieved August 13, 2021, from
https://voegelinview.com/augustine-on-love-justice-and-pluralism-in-human-
nature/
Mattox, J. M. (n.d.). Internet Encyclopedia of Philosophy. U. S. A.
https://iep.utm.edu/aug-poso/#SH2c
Rice, D. (2015).The papal encyclical: What is an 'encyclical'? USA TODAY.
Retrieved August 12, 2021, from
https://www.usatoday.com/story/news/world/2015/06/16/pope-francis-
encyclical/28814437/
2022-2023 Module Packet for ASF 4 (Saint Augustine on Church and Society). Center for Religious
Studies, University of San Agustin, Iloilo City, Philippines.
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