St. Antoninus Circles PROGRAM OF STUDIES Structure: Enunciation of Themes, subthemes, readings. Preamble Works of Mercy (Material/spiritual) Unit 1 A Crisis Situation in the Modern World Unit 1.1 Evangelization Unit 1.2 Responsibility of Laity to Evangelize in social matters Unit 1.3 Teaching of the Church's Social Doctrine Unit 1.4 The Thomistic Sources of the Social Teachings Unit 1.5 THEMES: Dignity of the Human Person Unit 2 Human Person Unit 2.1 Intellect/will The Virtues Unit 2.11 Prudence Unit 2.111 Justice Unit 2.112 Courage Unit 2.113 Temperance Unit 2.114 Work Unit 3 Social Dimension of work Unit 4 Social conflicts Unit 4.1 Common good The State Church/state relations Social destination of goods Private property Capitalism/ Business Competition Wages Trade Unions Participation in social projects Solidarity Subsidiarity Mediating organizations Elements of Immediate Working Environment Management and authority Quality of Work Life PREAMBLE - UNIT ONE "You must love the Lord your God with all you heart, with all your soul, and with all your mind. This is the greatest and the first commandment. The second resembles it: You must love your neighbor as yourself" Matt. 22:37-39 WORKS OF MERCY Corporal Works of Mercy: - 1. Feed the hungry - 2. Give drink to the thirsty - 3. Welcome strangers - 4. Cloth the naked - 5. Visit the sick - 6. Visit the prisoners - 7. Bury the dead. Spiritual Works of Mercy - 1. Educate the ignorant - 2. Comfort the sorrowful - 3. Correct those in error - 4. Counsel the doubtful - 5. Pray to the Lord - 6. Forgive one another - 7. Bear with one another. READING 1 "Come, you whom my Father has blessed, take as your heritage the kingdom prepared for you since the foundation of the world. For I was hungry and you gave me food, I was thirsty and you gave me drink, I was a stranger and you made me welcome, lacking clothes and you clothed me, sick and you visited me, in prison and you came to see me." Matt. 25:34-36 READING 2 "As the chosen of God, then, the holy people whom he loves, you are to be clothed in heartfelt compassion, in generosity and humility, gentleness and patience. Bear with one another; forgive each other if one of you has a complaint against another. The Lord has forgiven you; now you must do the same. Over all these clothes, put on love, the perfect bond. And may the peace of Christ reign in your hearts, because it is for this that you were called together in one holy body. Always be thankful." "Let the Word of Christ, in all its richness, find a home with you. Teach each other, and advise each other, in all wisdom. With gratitude in your hearts sing psalms and hymns and inspired songs to God; and whatever you say or do, let it be in the name of the Lord Jesus, in thanksgiving to God the Father through him." "Wives, be subject to your husbands, as you should in the Lord. Husbands, love your wives and do not be sharp with them. Children be obedient to your parents always, because that is what will please the Lord. Parents, do not irritate your children or they will lose heart." Col. 3:12-21 READING 3 "There are two ways of comparing these works of mercy. First, simply; and in this respect, spiritual works of mercy hold the first place for three reasons. First because the offering is more excellent, since it is a spiritual gift, which surpasses a corporal gift, according to Prov. iv. 2: "I will give you a good gift, forsake not My Law." Secondly, on account of the object succored, because the spirit is more excellent than the body, wherefore, even as a man is looking after himself, ought to look to his soul more than to his body, so ought he in looking after his neighbor, whom he ought to love as himself. Thirdly, as regards the acts themselves by which our neighbor is succored, because spiritual acts are more excellent that corporal acts, which are, in a fashion, servile." "Secondly, we may compare them with regard to some particular case, when some corporal works of mercy excels some spiritual works of mercy: for instance, a man in hunger is to be fed rather than instructed, and as the Philosopher observes, for a needy man "Money is better than philosophy", although the matter is better simply." St. Thomas Aquinas Summa Theologiae, IIa IIae, Q.32 a.3 Questions: (to be answered in general and as they relate to you, your work responsibilities and your spiritual life) - How do works of mercy fit in with the command to love one another? - What do works of mercy mean as relate to "social work"? - How do spiritual works of mercy compare to corporal works of mercy? - How does learning and teaching the social teachings of the Church mean as regards to the Works of Mercy themselves? A CRISIS SITUATION IN TODAY'S WORLD - UNIT 1.1 The Situation of Men in the Modern World READING 1 "Today, the human race is involved in a new stage of history. Profound and rapid changes are spreading by degrees around the whole world. Triggered by the intelligence and creative energies of man, these changes recoil upon him, upon his decisions and desires, both individidual and collective, and upon his manner of thinking and acting with respect to things and to people. Hence we can already speak of a true cultural and social transformation, one which has repercussions on man's religious life as well." "Influenced by such a variety of complexities, many of our contemporaries are kept from accutely identifying permanent values and adjusting them properly to fresh discoveries. As a result, buffeted between hope and anxiety and pressing one another with questions about the present course of events, they are burdened down with uneasiness. This same course of events leads men to look for answers; indeed it forces them to do so."(4) (...) "These new conditions have their impact on religion. One the one hand a more critical ability to distinguish religion from a magical view of the world and from superstitions which still circulate purifies it and exacts day by day a more personal and explicit adherence to faith. As a result many persons are achieving a more vivid sense of God. On the other hand, growing numbers of people are abandoning religion in practice. Unlike former days, the denial of God or of religion, or the abandonment of them, are no longer unusual and individual occurences. For today it is not rare for such things to be presented as requirements of scientific progress or of a certain new humanism. In numerous places these views are voiced not only in the teachings of philosophers, but on every side they influence literature, the arts, the interpretation of the humanities and of history and civil laws themselves. As a consequence, many people are shaken." (7) "This development coming so rapidly and often in a disorderly fashion, combined with keener awareness itself of the inequalities in the world beget or intensify contradictions and imbalances." "Within the individual person there develops rather frequently an imbalance between an intellect which is modern in practical matters and a theoretical system of thought which can neither the sum total of its ideas, nor arrange them adequately into a synthesis. Likewise an imbalance arises between a concern for practicality and efficiency, and the demands of moral conscience; also very often between the condictions of collective existence and the requisites of personal thought, and even of contemplation. At length there develops an imbalance between specialized human activity and a comprehensive view of reality"(8) Pastoral Constitution on the Church in the Modern World . "Gaudium et Spes" VATICAN II Pope Paul VI, Dec. 7, 1965. Questions: (to be answered in general and as they relate to you, your work responsibilities and your spiritual life) 1. Which are the new developments which make modern society different, give positive and negative developments and examples? 2. What confusion exists about values and morality as relates to different modern activities and technologies? 3. How often have you found the Church social teachings mentioned to help resolve questions raised on these new developments for yourself and for persons around you? 4. Give example of the difficulties incurred in efforts to relate the faith and modern questions. EVANGELIZATION - UNIT 1.2 READING 1 The Purposes of Evangelization "As an evangelizer, Christ first of all proclaims a kingdom, the kingdom of God; and this is so important that, by comparison, everything else becomes "the rest," which is "given in addition." Only the kingdom therefore is absolute, and it makes everything else relative. The Lord will delight in describing in many ways the happiness of belonging to the kingdom (a paradoxical happiness which is made up of things that the world rejects), the demands of the kingdom and its Magna Charta, the heralds of the kingdom, its mysteries, its children, the vigilance and fidelity demanded of whoever awaits a definite coming." (8) Apostolic Exhortation On Evangelization in the Modern World "Evangelii Nuntiandi" Pope Paul VI, Dec. 8, 1975 READING 2 "For the Church, evangelizing means bringing the Good News into all the strata of humanity, and through its influence transforming humanity from within and making it new: "Now I am making the whole of creation new." But there is no new humanity if there are not first of all new persons renewed by Baptism and by lives lived according to the Gospel. The purpose of evangelization is therefore precisely the interior change, and if it had to be expressed in one sentence the best way of stating it would be to say that the Church evangelizes when she seeks to convert, solely through the divine power of the message she proclaims, both the personal and collective consciences of people, the activities in which they engage, and the lives and concrete milieu which are theirs" (18) Apostolic Exhortation On Evangelization in the Modern World "Evangelii Nuntiandi" Pope Paul VI, Dec. 8, 1975 READING 3 "The Gospel, and therefore evangelization, are certainly not identical with culture, and they are independent in regard to all cultures. Nevertheless, the kingdom which the Gospel proclaims is lived by men who are profoundly linked to a culture, and the building up of the kingdom cannot avoid borrowing the elements of human culture or cultures. Though independent of cultures, the Gospel and evangelization are not necessarily incompatible with them; rather they are capable of permeating them all without becoming subject to any one of them." "The split between the Gospel and culture is without a doubt the drama of our time, just as it was of other times. Therefore every effort must be made to ensure a full evangelization of culture, or more correctly of cultures. They have to be regenerated by an encounter with the Gospel. But this encounter will not take place if the Gospel is not proclaimed." (20) Apostolic Exhortation On Evangelization in the Modern World "Evangelii Nuntiandi" Pope Paul VI, Dec. 8, 1975 READING 4 The Methods of Evangelization "Above all the Gospel must be proclaimed by witness. Take a Christian or a handful of Christians who, in the midst of their own community, show their capacity for understanding and acceptance, their sharing of life and destiny with other people, their solidarity with the efforts of all for whatever is noble and good. Let us suppose that, in addition, they radiate in an altogether simple and unaffected way their faith in values that go beyond current values, and their hope in something that is not seen and that one would not dare to imagine. Through this wordless witness these Christians stir up irresistible questions in the hearts of those who see how they live: Why are they like this? Why do they live in this way? What or who is it that inspire them? Why are they in our midst? Such a witness is already a silent proclamation of the Good News and a very powerful and effective one. Here we have an initial act of evangelization."(21) Apostolic Exhortation On Evangelization in the Modern World "Evangelii Nuntiandi" Pope Paul VI, Dec. 8, 1975 READING 5 "Nevertheless this always remains insufficient because even the finest witness will prove ineffective in the long run if it is not explained, justified - what Peter called always having "your answer ready for people who ask you the reason for the hope that you all have" - and made explicit by a clear and unequivocal proclamation of the Lord Jesus. The Good News proclaimed by the witness of life sooner or later has to be proclaimed by the word of life. There is no true evangelization if the name, the teaching, the life, the promises, the kingdom and the mystery of Jesus of Nazareth, the Son of God are not proclaimed." (22) Apostolic Exhortation On Evangelization in the Modern World "Evangelii Nuntiandi" Pope Paul VI, Dec. 8, 1975 READING 6 The Consequences of Evangelization "But evangelization would not be complete if it did not take account of the unceasing interplay of the Gospel and of man's concrete life, both personal and social. This is why evangelization involves an explicit message adapted to the different situations constantly being realized, about the rights and duties of every human being, about family life without which personal growth and development is hardly possible, about life in society, about international life, peace, justice and development - a message especially energectic today about liberation."(29) "Between evangelization and human advancement - development and liberation - there are in fact profound links. These include links of an anthropological order, because the man who is to be evangelized is not an abstract being but is subject to social and economic questions. They also include links in the theological order, since one cannot dissociate the plan of creation from the plan of Redemption. This latter plan touches the very concrete situations of injustice to be combated and of justice to be restored. They include links of the eminently evangelical order, which is that of charity: how in fact can one proclaim the new commandment without promoting in justice and in peace the true, authentic advancement of man?" (31) "With regard to the liberation which evangelization proclaims and strives to put into practice on should rather say this: - it cannot be contained in the simple and restricted dimension of economics, politics, social or cultural life; it must envisage the whole man, in all his aspects, right up and including his openness to the absolute, even the divine Absolute; - it is therefore attached to a view of man which can never sacrifice to the needs of any strategy, practice or short-term efficiency."(33) Apostolic Exhortation On Evangelization in the Modern World "Evangelii Nuntiandi" Pope Paul VI, Dec. 8, 1975 Questions: (to be answered in general and as they relate to you, your work responsibilities and your spiritual life) 1. What is the central idea of evangelization? 2. How does the Church intend to evangelize individuals, societies, cultures? 3. How does evangelization work? 4. How does Evangelization means in terms of the Church social teachings? RESPONSIBILITY OF LAITY TO EVANGELIZE IN SOCIAL MATTERS - UNIT 1.3 READING 1 "The basic meaning of this Synod and the most precious fruit desired as a result of it, is the lay faithful's hearkening to the call of Christ the Lord to work in his vineyard, to take and active, consciencious and responsible part in the mission of the Church in this great moment in history made especially dramatic by occurring on the threshold of the Third Millenium" "A new state of affairs today both in the Church and in social, economic, political and cultural life, calls with a particular urgency for the action of the lay faithful. If lack of commitment is always unacceptable, the present time renders it even more so. It is not permissible for anyone to remain idle."(3)(.) "The "world" thus becomes the place and the means for the lay faithful to fulfill their Christian vocation because the world itself is destined to glorify God the Father in Christ. The Council is able then to indicate the proper and special sense of the divine vocation which is directed to the lay faithful. They are not called to abandon the position that they have in the world. Baptism does not take them from the world at all, as the Apostle Paul points out: "So, brethren, in whatever state each was called, there let him remain with God" (1 Cor. 7:24). On the contrary, he entrusts a vocation to them that properly concerns their situation in the world. The lay faithful, in fact, "are called by God so that they, led by the spirit of the Gospel, might contribute to the sanctification of the world, as from within like leaven, by fulfilling their own particular duties. Thus, especially in this way of life, resplendent in faith, hope and charity they manifest Christ to others." Thus for the lay faithful, to be present and active in the world is not only an anthropological and sociological reality, but in a specific way, a theological reality as well."(15) Post-Synodal Apostolic Exhortation "On the Vocation and the Mission of the Lay Faithful in the Church and in the World" Christifideles Laici Pope John Paul II, December 30, 1988. READING 2 "Lay people, whose particular vocation places them in the midst of the world and in charge of the most varied temporal tasks, must for this reason exercise a very special form of evangelization." "Their primary and immediate task is not to establish and develop the ecclesial community - this is the specific role of pastors - but to put to use every Christian and evangelical possibility latent but already present and active in the affairs of the world. Their own field of evangelizing activity is the vast and complicated world of politics, society and economics, but also the world of culture, of the sciences and the arts, of international life, of the mass media.(70) Apostolic Exhortation On Evangelization in the Modern World "Evangelii Nuntiandi" Pope Paul VI, Dec. 8, 1975 READING 3 "In the Church there is a diversity of ministry but a oneness of mission. Christ conferred on the Apostles and their successors the duty of teaching, sanctifying and ruling in His name and power. But the laity likewise share in the priestly, prophetic and royal office of Christ and therefore have their own share in the mission of the whole people of God in the Church and in the world." "They exercise the apostolate in fact by their activity directed to the evangelization and sanctification of men and to the penetrating and perfecting of the temporal order through the spirit of the Gospel. In this way, their temporal activity openly bears witness to Christ and promotes the salvation of men. Since the laity, in accordance with their state of life, live in the midst of the world and its concerns, they are called by God to exercise their apostolate in the world like leaven, with the ardor of the spirit of Christ." "The laity derive the right and duty of the apostolate from their union with Christ the head; incorporated with Christ's Mystical Body through Baptism and strengthened by the power of the Holy Spirit through Confirmation, they are assigned to the apostolate by the Lord Himself. They are consecrated for the royal priesthood and the holy people (cf. Peter 2:4-10) not only that they may offer spiritual sacrifices in everything they do but also that they may witness to Christ throughout the world. The sacraments, however, especially the most holy Eucharist, communicate and nourish that charity which is the soul of the entire apostolate." Decree on the Apostolate of the Laity "Apostolicam Actuositatem" VATICAN II Pope Paul VI, Nov. 18, 1965. Questions: (to be answered in general and as they relate to you, your work responsibilities and your spiritual life) 1. How urgent is the intervention of the laity in the social mission of the Church? 2. How central is the role of the laity in the social mission of the Church? 3. Explain how the sphere of the political and the economic are particularly reserved for the laity in the general effort of the Church to evangelize? 4. Why is it preferable for the laity to evangelize the "world" in secular domains? TEACHING THE CHURCH'S SOCIAL TEACHINGS - UNIT 1.4 READING 1 "[T]he reality indicated by social doctrine or social teaching constitutes a 'rich heritage' which the church has progressively acquired by drawing from the word of God and being attentive to the changeable situations of peoples throughout the different historical eras. "It is a heritage which must be preserved with fidelity and developed by responding gradually to the new emerging needs of human co-existence."(1) "Today social doctrine is called upon with increasingly greater urgency to make its own specific contribution to evangelization, to dialogue with the world, to the Christian interpretation of reality and to guidelines for pastoral action in order to enlighten the various initiatives of the temporal plane with sound principles. Indeed, economic, social, political and cultural structures are experiencing profound and rapid transformations which put the very future of human society at stake and thus they need a sure orientation. It is a matter of promoting real social progress which, in order to effectively ensure the common good of all men, requires a just organization of these structures. If this is not done, there will be a return of great multitudes towards that situation of a "quasi-servile yoke" which Leo XIII spoke about in Rerum Novarum."(2) Guidelines for the Study and Teaching of the Church's Social Doctrine in the Formation of Priests. August 3, 1989. The Vatican's Congregation for Catholic Education READING 2 "The social teachings of the Church draws its origin from the encounter of the evangelical message and its ethical requirements with the problems that arise in the life of society. The needs that emerge from this encounter become the subject of moral reflection, which matures in the church through scientific research, but also through the experience of the Christian community, which must measure itself every day against the various situations of misery and, above all, with the problems created by the appearance and development of the phenomenon of industrialization and the socioeconomic systems related to it. "This doctrine is formed through the use of theology and philosophy, which give it a foundation, and to the human and social sciences which complete it." (3) Guidelines for the Study and Teaching of the Church's Social Doctrine in the Formation of Priests. August 3, 1989. The Vatican's Congregation for Catholic Education READING 3 "Social doctrine includes a threefold dimension; theoretical, historical and practical. These dimensions make up its basic structure and are interrelated and inseparable. "First of all, there is "a theoretical dimension" because the magisterium of the church has explicitly formulated an organic and systematic reflection in its social documents. The magisterium indicates the sure path of building relations of coexistence in a new social order according to universal criteria which can be accepted by all. These are permanent ethical principles, not changeable historical judgments or "technical matters, for which (the magisterium) has neither the equipment nor the mission." "Next, there is a "historical dimension" in the social doctrine of the church because in it the use of principles is framed in a real view of society and inspired by an awareness of its problems." "Lastly, there is a "practical dimension" because social doctrine does not end only with a statement of permanent principles for reflection, or with the mere interpretation of the historical conditions of society. It also proposes the effective application of these principles in practice by translating them concretely into the ways and to the extent that circumstances permit or require it." (6) Guidelines for the Study and Teaching of the Church's Social Doctrine in the Formation of Priests. August 3, 1989. The Vatican's Congregation for Catholic Education Questions: (to be answered in general and as they relate to you, your work responsibilities and your spiritual life) 1. Why does the teaching of the Church social teachings is an important part of evangelization? 2. What are the different elements which come into the development of the social teachings of the Church? 3. Where does the theology and the philosophy of the social doctrine comes from? 4. Is the social doctrine applicable to all situations? THE THOMISTIC SOURCE OF THE SOCIAL TEACHINGS. - UNIT 1.5 The encyclical "Rerum Novarum", the first of the Social Encyclicals, written by Pope Leo XIII, May 15, 1891, has 30 biblical quotations, 9 quotations from St. Thomas Aquinas and 1 quotation from pope St. Gregory the Great. St. Thomas Aquinas is the author of "thomistic" philosophy and theology. Professor Patrick de Laubier, a professor of sociology at the University of Geneva, Switzerland, and a advisor to Pope John Paul II on matters related to the social teachings, considers that the first reason the Church social teachings are not better appreciated in modern time is the negative attitude towards Thomism, the premier among "scholastic" traditions and the underlying philosophy of the social teachings ("Pour Une Civilisation de l'Amour - Le Message Social Chr‚tien", Fayard, Paris, 1990, p.31). This opposition to the teachings of St. Thomas Aquinas, the first Doctor of the Church, has often be chided by the Popes as an opposition to the Church's authentic teachings, starting with Pope Leo XIII, the writer of Rerum Novarum and the precursor of the social teachings in their modern form. READING 1 "All social action involves a doctrine."(39) Encyclical "Populorum Progressio" On the Development of People March 26, 1977 Pope Paul VI READING 2 "Among the scholastic doctors, the chief and master of all towers Thomas Aquinas, who, as Cajetan observes, because 'he most venerated the ancient doctors of the Church, in a certain way seems to have inherited the intellect of all'. The doctrines of those illustrious men, like the scattered members of a body, Thomas collected together and cemented, distributed in wonderful order, and so increased with important additions that he is rightly esteemed the special bulwark and glory of the Catholic faith. With his spirit at once humble and swift, his memory ready and tenacious, his life spotless throughout, a lover of truth for its own sake, richly endowed with human and divine sciences, like the sun he heated the world with the ardor of his virtues and filled it with the splendor of his teaching. Philosophy has no part which he did not touch finely at once and thoroughly; on the laws of reasoning, on God and incorporeal substances, on man and other sensible things, on human actions and their principles, he reasoned in such a manner that in him there is wanting neither a full array of questions, nor an apt disposal of the various parts, nor the best method of proceeding, nor soundness of principles or strength of argument, nor clearness and elegance of style, nor a facility for explaining what is abtruse." "Moreover, the Angelic Doctor pushed his philosophic conclusions into the reasons and principles of the things which are most comprehensive and contain in their bosom, so to say, the seeds of almost infinite truths, to be unfolded in good time by later masters and with a goodly yield. And as he also used this philosophic method in the refutation of error, he won this title of distinction for himself: that single-handed he victoriously combated the errors of former times, and supplied invincible arms to put those to rout which might in after-times spring up. Again, clearly distinguishing, as is fitting, reason from faith, while happily associating the one with the other, he both preserved the rights and had regard for the dignity of each; so much so, indeed, that reason, borne on the wings of Thomas to its human height, can scarsely rise higher, while faith could scarcely expect more or stronger aids from reason than those which she has already obtained through Thomas." Encyclical "On The Restauration of Christian Philosophy" Aeterni Patris August 4, 1879 Pope Leo XIII READING 3 "We will and strictly ordain that scholastic philosophy be made the basis of sacred sciences. (.) And let it be clearly understood above all things that when We prescribe scholastic philosophy We understand chiefly that which the Angelic Doctor has bequeathed to us, and we, therefore, declare that all the ordinances of Our predecessor on this subject continue fully in force, and, as far as may be necessary, We do decree anew, and confirm, and order that they shall be strictly observed by all. In seminaries where they have been neglected it will be for the Bishops to exact and require their observance in the future; and let this apply also to the superiors of religious orders."(45) Encyclical "On the Doctrine of the Modernists" Pascendi Dominici Gregis July 3, 1907 Pope Pius X READING 4 "To neglect, or to reject, or to devalue so many and such great resources which have been conceived, expressed and perfected so often by the age-old work of men endowed with no common talent and holiness, working under the vigilant supervision of the holy magisterium and with the light and leadership of the Holy Ghost in order to state truths of the faith ever more accurately, to do this so that these things may be replaced by conjectural notions and by some formless and unstable tenets of a new philosophy, tenets which, like the flowers of the field, are in existence today and die tomorrow; this is supreme imprudence and something that would make dogma itself a reed shaken by the wind. The contempt for terms and notions habitually used by scholastic theologians leads of itself to the weakening of what they call speculative theology, a discipline which these men consider devoid of true certitude because it is based on theological reasoning" (17) "Unfortunately these advocates of novelty easily pass from despising scholastic theology to the neglect of and even contempt for the Teaching Authority of the Church itself, which gives such authoritative approval to scholastic theology. (.)(18) "If one considers all this well, he will easily see why the Church demands that future priests be instructed in philosophy 'according to the method, doctrine, and principles of the Angelic Doctor,' since, as we well know from the experience of the centuries, the method of Aquinas is singularly preeminent both for teaching students and for bringing truth to light; his teaching is in harmony with divine revelation, and is most effective both for safeguarding the foundation of the faith, and for reaping, safely and usefully, the fruits of sound progress."(31) Encyclical "Humani Generis" August 12, 1950 Pope Pius XII Questions: (to be answered in general and as they relate to you, your work responsibilities and your spiritual life) 1. Why is Thomism so important to understand the social teachings? 2. Was St. Thomas writing only for his age and for his culture? 3. Why was St. Thomas's philosophy considered so important by various popes? 4. Can one say that he or she understand the social teachings and not consider one-self a follower of St. Thomas? DIGNITY OF THE HUMAN PERSON - UNIT 2 READING 1 "The dignity of the person is based on the fact that he or she is created in the image and likeness of God and elevated to a supernatural destiny transcending earthly life. Man therefore, as an intelligent and free being, subject of rights and of duties, is the primary principle and, one can say, the heart and soul of the social teaching of the church. 'According to the almost unanimous opinion of believers and unbelievers alike, all things on earth should be related to man as their center and crown'. It is a principle that in its anthropological import constitutes the source of other principles which are part of the corpus of social doctrine, which in its structure, organization and function serves the creation and continuous adjustment of conditions both economic and cultural which allow the greatest possible number of people the development of the capacities and the satisfaction of their legitimate exigencies of perfection and happiness. For this reason the church will never tire, but will insist on the dignity of persons against all slavery, exploitation and manipulation perpetrated to the harm of people, not only in the field of politics and economics, but also in the cultural, ideological and medical field."(31) Guidelines for the Study and Teaching of the Church's Social Doctrine in the Formation of Priests. August 3, 1989. The Vatican's Congregation for Catholic Education READING 2 "According to the almost unanimous opinion of believers and unbelievers alike, all things on earth should be related to man as their center and crown." "But what is man? About himself he has expressed, and continues to express many divergent and even contradictory opinions. In these he often exalts himself as the absolute measure of all things or debases himself to the point of despair. The result is doubt and anxiety. The Church certainly understands these problems. Endowed with light from God, she can offer solutions to them, so that man's true situation can be portrayed and his defects explained, while at the same time his dignity and destiny are justly acknowledged." "For Sacred Scripture teaches that man was created "to the image of God," is capable of knowing and loving his Creator, and was appointed by Him as master of all earthly creatures that he might subdue them and use them to God's glory. 'What is man that you should care for him? You have made him little less than the angels, and crowned him with glory and honor. You have given him rule over the works of your hands, putting all things under his feet' (Ps. 8:5-7) (12). Pastoral Constitution on the Church in the Modern World . "Gaudium et Spes" VATICAN II Pope Paul VI, Dec. 7, 1965. Questions: (to be answered in general and as they relate to you, your work responsibilities and your spiritual life) 1. What is the source of the dignity of the human person? 2. How does God appreciate this dignity of the human person? 3. How can the dignity of the human person be central to the Chrurch's social teaching? 4. What goes wrong when man establishes his dignity apart from God? HUMAN PERSON - UNIT 2.1 READING 1 "In this respect also there is the widest difference between man and other living things. For brute beasts are not self-ruling, but are ruled and governed by a two-fold innate instinct, which not only keeps their faculty of action alert and develop their powers properly but also impels and determines their individual movements. By one instinct they are induced to protect themselves and their lives; by the other, they preserve their species. In truth, they attain both ends readily by using what is before them and within immediate range; and they cannot, of course, go further because they are moved to action by the senses alone and by the separate things perceived by the senses. Man's nature is quite different. In man, there is likewise the entire and full perfection of animal nature, and consequently on this ground there is given to man, certainly no less than to every kind of living thing, to enjoy the benefits of corporeal goods. Yet animal nature, however perfectly possessed, is far from embracing human nature, but rather is much lower than human nature, having been created to serve and obey it. What stands out and excels in us, what makes man man and distinguishes him generically from the brute, is the mind or reason.(.)(11) "This is even more clearly evident, if the essential nature of human beings is examined more closely. Since man by his reason understands innumerable things, linking and combining the future with the present, and since he is master of his own actions, therefore, under the eternal law, and under the power of God most wisely ruling all things, he rules himself by the foresight of his own counsel."(12) Encyclical "Rerum Novarum" On the Condition of the Working Classes May 15, 1891 Pope Leo XIII READING 2 "Therefore also the individuals of the rational nature have a special name even among other substances; and this name is person." St. Thomas Aquinas Summa Theologiae, Ia, Q.29 a.1 READING 3 "Some things are like God first and most commonly because they exist; secondly because they live; and thirdly because they know and understand; and these last, as Augustine says approach so near to God in likeness, that among all creatures nothing comes nearer to him. It is clear therefore, that intellectual creatures alone, properly speaking, are made to God's image." St. Thomas Aquinas Summa Theologiae, Ia, Q.93 a.2 READING 4 "Since man is said to be to the image of God by reason of his intellectual nature, he is the most perfectly like God according to that in which he can best imitate God in his intellectual nature. Now the intellectual nature imitates God chiefly in this that God understands and loves Himself. Wherefore we see that the image of God is in man in three ways. First, inasmuch as man possesses a natural aptitude for understanding and loving God; and this aptitude consists in the very nature of the mind, which is common to all men. Secondly, inasmuch as man actually or habitually knows and loves God, though imperfectly; and this image consists in the conformity of grace. Thirdly, inasmuch as man knows and loves God perfectly; and this image consists in the likeness of glory. Wherefore on the worlds, "The light of Thy contenance, O Lord, is signed upon us" (Ps. iv. 7), the gloss distinguishes a three-fold image, of creation, of re-creation, and of likeness. The first is found in all men, the second only in the just, the third only in the blessed." St. Thomas Aquinas Summa Theologiae, Ia, Q.93 a.4 Questions: (to be answered in general and as they relate to you, your work responsibilities and your spiritual life) 1. What are the animal instincts? How much human beings share in the animal nature? 2. What constitutes the difference between human beings and animals? 3. Why are human beings persons? 4. How does the faculty of making decisions, the will, is related to the rational nature of human beings and complete the nature of persons? 5. Why does the dignity of men relates to his rational nature of persons? THE VIRTUES - UNIT 2.11 READING 1 "Besides, the light of glory elevates to the divine vision due to the fact that it is a certain likeness of the divine intellect, as we have already stated. Now it is possible for a thing to become more or less like God. Therefore it is possible for one to see the divine substance more or less perfectly."(3) "Furthermore, because the end is related in proportional way to the things which are directed to the end, these things must participate in the end differently, depending on the different ways in which they are disposed toward the end. But the vision of the divine substance is the ultimate end of every individual substance, as it is clear from what I have said. Now, not all intellectual substances are disposed with equal perfection to the end; some, in fact, are more virtuous and others less, and virtue is the road to felicity." St. Thomas Aquinas Summa Contra Gentiles, Book 3, Ch. 58 READING 2 "Virtue consists in this: that both the inner feelings and the use of corporeal things be regulated by reason." St. Thomas Aquinas Summa Contra Gentiles, Book 3, Ch. 121 READING 3 "The object of the theological virtues is God Himself, Who is the last end of all, as surpassing the knowledge of our reason. On the other hand, the object of the intellectual and moral virtues is something comprehensible to human reason." St. Thomas Aquinas Summa Theologiae, Ia, IIae, Q.62 a.2 Note: Theological virtues: Faith, hope and chairity. Intellectual virtues: prudence and justice - moral virtues: courage and temperance. Prudence, justice, courage and temperance are the four cardinal virtues on which "hinge" all the other (non theological) virtues. READING 4 "Man needed to receive in addition something supernatural to direct him to a supernatural end. First, as regards the intellect, man receives certain supernatural principles, which are held by means of a Divine light: these are the articles of faith, about which is faith. - Secondly the will is directed to this end, both as to the movement of intention, which tends to that end as something unattainable, - and this pertains to hope,- and as to a certain union, whereby the will is, so to speak, transformed into that end, and this belongs to charity." St. Thomas Aquinas Summa Theologiae, Ia, IIae, Q.62 a.3 READING 5 "Speaking simply, that virtue is more excellent, which has the more excellent object. Now it is evident that the object of reason is more excellent than the object of appetite: since the reason apprehends things in the universal, while the appetite tends to things themselves, whose being is restricted to the particulars. Consequently, speaking simply, the intellectual virtues, which perfect the reason, are more excellent than the moral virtues, which perfect the appetite." "But if we consider virtue in its relation to act, then moral virtue, which perfect the appetite, whose function it is to move the other powers to act, as stated above is more excellent.- And since virtue is so called from its being a principle of action, for it is the perfection of a power, it follows again that the nature of virtue agrees more with moral than with intellectual virtue, though the intellectual virtues are more excellent habits, simply speaking." St. Thomas Aquinas Summa Theologiae, Ia, IIae, Q.66 a.4 Questions: (to be answered in general and as they relate to you, your work responsibilities and your spiritual life) 1. How do the virtues can help make us more like God? 2. How do the virtues are connected with our rational nature? 3. What are the theological, intellectual, moral or cardinal virtues? 4. How the theological virtues better than the moral or intellectual virtues? 5. Which are best to have the moral or intellectual virtues? PRUDENCE UNIT 2.111 READING 1 "According to the Philosopher (Ethic. vi. 5) a prudent man is one who is capable of taking good counsel. Now counsel is about things that we have to do in relation to some end: and the reason that deals with things to be done for an end is the practical reason. Hence it is evident that prudence resides only in practical reason." St. Thomas Aquinas Summa Theologiae, IIa, IIae, Q.47 a.2 READING 2 "The proper end of each moral virtue consists precisely in conformity with right reason. For temperance intends that man should not stray from reason for the sake of his concupiscences; fortitude, that he should not stray from the right judgement of reason for fear of daring. Moreover this end is appointed to man according to natural reason, since natural reason dictates to each one that he should act according to reason." "But it belongs to the ruling of prudence to decide in what manner and by what means man shall obtain the mean of reason in his deeds. For though the attainement of the mean is the end of a moral virtue, yet this means is found by the right disposition of these things that are directed to the end." St. Thomas Aquinas Summa Theologiae, IIa, IIae, Q.47 a.7 READING 3 "We must now consider each quasi-integral part of prudence, and under this head there are eight points of inquiry: (1) memory, (2) understanding or intelligence, (3) docility, (4) shrewdness, (5) reason, (6) foresight, (7) circumspection, (8) caution." St. Thomas Aquinas Summa Theologiae, IIa, IIae, Q.49 int. READING 4 "We must, in due sequence, consider the subjective parts of prudence. And since we have already spoken of the prudence with which a man rules himself (Q. 47, seqq.), it remains for us to discuss the species of prudence whereby a multitude is governed. Under this head there are four point of inquiry: (1) Whether a species of prudence is regnative? (2) Whether political and (3) domestic economy are species of prudence? (4) Whether military prudence is?" St. Thomas Aquinas Summa Theologiae, IIa, IIae, Q.50 int. READING 5 "We must now consider those vices opposed to prudence, which have a resemblance thereto. Under this head there are eight points of inquiry: (1) Whether prudence of the flesh is a sin? [prudence of a am who looks upon carnal goods as the last end of his life] (2) Whether it is a mortal sin? (3) Whether craftiness is a special sin? (4) Of guile; (5) Of fraud; (6) Of solicitude about temporal things; (7) Of solicitude about the future; (8) Of the origin of these vices." St. Thomas Aquinas Summa Theologiae, IIa, IIae, Q.54 int. Questions: (to be answered in general and as they relate to you, your work responsibilities and your spiritual life) 1. How does prudence be of help in the work place if it is mostly concerned with practical ways to meet an objective? 2. How should a prudent manager, employee behave? 3. What should a prudent organization be concerned with? 4. Where are the different functions of management which require prudence? 5. How can a prudent man, a prudent organization have a substantial edge in his/its professional dealings? JUSTICE - UNIT 2.112 READING 1 "It is proper to justice, as compared with the other virtues, to direct man in his relations with others: because it denotes a kind of equality, as its very name implies; indeed we are wont to say that things are adjusted when they are made equal, for equality is in reference of one thing to some other. On the other hand the other virtues perfect man in those matters only which befit him in relation to himself. Accordingly that which is right in the works of the other virtues, and to which the intention of the virtue tends as to its proper object, depends on its relation to the agent only, whereas the right in a work of justice, besides its relation to the agent, is set up by its relation to others. Because a man's work is said to be just is related to some other by way of some equality, for instance the payment of the wage due for the service rendered. And so a thing is said to be just, as having the rectitude of justice, without taking into account the way in which it is done by the agent: whereas in the other virtues nothing is declared to be right unless it is done in a certain way by the agent. For this reason justice has its own special proper object over and above the other virtues, and this object is called the just, which is the same as 'the right'. Hence it is evident that right is the object of justice." St. Thomas Aquinas Summa Theologiae, IIa, IIae, Q.54 int. READING 2 "Hence the act of justice in relation to its proper matter and object is indicated in the words. 'Rendering to each one his right, since, as Isidore says (Etym. X), a man is said to be just because he respects the rights of others"(.) "And if anyone would reduce it to the proper form of a definition, the might say that 'justice is a habit whereby a man renders to each one his due by a constant and perpetual will': and this is about the same definition as that given by the Philosopher (Ethic. v) who says that justice is a habit whereby a man is said to be capable of doing just actions in accordance with his choice'" St. Thomas Aquinas Summa Theologiae, IIa, IIae, Q.58 a.1 READING 3 "(L)egal justice is said to be a general virtue, in as much, to wit, as it directs the acts of the other virtues to its own end, and this is to move all the other virtues by its command; for just as charity may be called a general virtue in so far as it directs the acts of all the virtues to the Divine good, so too is legal justice, in so far as it directs all the acts of all the virtues to the common good." St. Thomas Aquinas Summa Theologiae, IIa, IIae, Q.58 a.6 READING 4 "Particular justice is directed to the private individual, who is compared to the community as a part to the whole. Now a twofold order may be considered in relation to a part. In the first place there is the order of one part to another, to which corresponds the order of one private individual to another. This order is directed by commutative justice, which is concerned about the mutual dealings between persons. In the second place there is the order of the whole towards the parts, to which corresponds the order of that which belongs to the community in relation to each single person. This order is directed by distributive justice, which distributes common good proportionately." St. Thomas Aquinas Summa Theologiae, IIa, IIae, Q.61 a.1 READING 5 "In distributive justice something is given to a private individual, in so far as what belongs to the whole is due to the part, and in a quantity that is proportionate to the importance of the position of that part in respect of the whole. Consequently in distributive justice a person receives all the more of the common goods, according as he holds a more prominent position in the community." St. Thomas Aquinas Summa Theologiae, IIa, IIae, Q.61 a.2 READING 6 "It is lawful to kill dumb animals, in so far as they are naturally directed to man's use, as the imperfect is directed to the perfect. Now every part is directed to the perfect. Now every part is directed to the whole, as imperfect to perfect, wherefore every part is naturally for the sake of the whole. For this reason we observe that if the health of the whole. For this reason we observe that if the health of the whole body demands the excision of a member, through its being decayed or infectious to the members, it will be both praiseworthy and advantageous to have it cut away. Now every individual person is compared to the whole community, as part to whole. Therefore if a man be dangerous and infectious to the community, on account of some sin, it is praiseworthy and advantageous that he be killed in order to safeguard the common good, since 'a little leaven corrupteth the whole lump (1 Cor. v 6).'" St. Thomas Aquinas Summa Theologiae, IIa, IIae, Q.64 a.2 READING 7 "It is in no way lawful to slay the innocent." St. Thomas Aquinas Summa Theologiae, IIa, IIae, Q.64 a.6 READING 8 "Robbery and theft are sinful as stated above, on account of the involuntariness on the part of the person from whom something is taken; yet so that in theft the involuntariness is due to ignorance whereas in robbery it is due to violence. Now a thing is more involuntary through violence than through ignorance, because violence is more directly opposed to the will than ignorance. Therefore robbery is a more griveous sin than theft. There is another reason since robbery not only inflicts a loss on a person in his things, but also conduces to the ignominy and the injury of his person, and this is of graver import than fraud or guile which belong to theft." St. Thomas Aquinas Summa Theologiae, IIa, IIae, Q.66 a.9 READING 9 "It is altogether sinful to have recourse to deceit in order to sell a thing for more than its just price, because this is to to deceive one's neighbor so as to injure him. Hence Tully says (De Offic. iii, 1): Contracts should be entirely free from double- dealing: 'the seller must not impose upon the bidder nor the buyer upon one that bids against him.' "But, apart from fraud, we may speak of buying and selling in two ways. First, as considered in themselves, and from this point of view, buying and selling seem to be estsablished for the common advantage of both parties, one of whom requires that which belongs to the other, and vice versa, as the Philosopher states (Polit. i.3). Now whatever is established for the common advantage, should not be more of a burden to one party than to another, and consequently all contracts between them should observe equality of thing and thing. Again, the quality of a thing that comes into human use is measured by the price given for it, for which purpose money was invented, as stated in Ethic. v 5. Therefore if either the price exceed the quantity of the thing's worth, or, conversely, the thing exceed the price, there is no longer the equality of justice: and consequently, to sell a thing for more that its worth, of to buy it for less that its worth, is in itself unjust and unlawful. Secondly we may speak of buying and selling, considered as accidentally tending to the advantage of one party, and to the disadvantage of the other: for instance, when a man has great need of a certain thing, while another man will suffer if he be without it. In such a case the just price will depend not only on the thing sold, but on the loss which the sale brings on the seller. And thus it will be lawful to sell a thing for more than it is worth in itself, though the price paid be not more than it is worth to the owner. Yet if the one man derive a great advantage by becoming possessed by the other man's property, and the seller be not at a loss through being without that thing, the latter ought not to raise the price, because the advantage accruing to the buyer, is not due to the seller, but to a circumstance affecting the buyer. Now no man should sell what is not his, though he may charge for the loss he suffers." St. Thomas Aquinas Summa Theologiae, IIa, IIae, Q.77 a.1 READING 10 "A trademan is one whose business consists in the exchange of things. According to the Philosopher (Polit. i.3), exchange of things is twofold: one, natural as it were, and necessary, whereby one commodity is exchanged for another, or money taken in exchange for a commodity, in order to satisfy the needs of life. Such like trading, properly speaking, does not belong to tradesmen, but rather to housekeepers or civil servants who have to provide the household or the state with the necessaries of life. The other kind of exchange is either that of money for money, or of any commodity for money, not on account of the necessities of life, but for profit, and this kind of exchange, properly speaking, regards tradesmen, according to the Philosopher (Polit. i.3). The former kind of exchange is commendable because it supplies a natural need: but the latter is justly deserving of blame, because, considered in itself, it satisfies the greed for gain, which knows no limit and tends to infinity. Hence trading, considered in itself, has a certain debasement attaching thereto, in so far as, by its very nature, it does not imply a virtuous or necessary end. Nevertheless gain which is the end of trading, though not implying, by its nature, anything virtuous or necessary, does not, in itself connote anything sinful or contrary to virtue: wherefore nothing prevents gain from being directed to some necessary or even virtuous end, and thus trading becomes lawful. Thus, for instance, a man may intend the moderate gain which he seeks to acquire by trading for the upkeep of his household, or for the assistance of the needy: or again, a man may take to trade for some public advantage, for instance, lest his country lack the necessities of life, and seek gain, not as an end, but as payment of his labor." St. Thomas Aquinas Summa Theologiae, IIa, IIae, Q.77 a.4 READING 11 "What virtues are annexed to justice? (.) Tully reckongs six, viz. religion, piety, gratitude, revenge, observance (which includes obedience), truth.(.) There is another due that is necessary in the sense that it conduces to greater rectitude, although without it rectitude may be ensured. This due is the concern of liberality, affability or friendship. (.) The revenge taken by authority of a public power, in accordance with a judge's sentence, belongs to commutative justice." St. Thomas Aquinas Summa Theologiae, IIa, IIae, Q.80 int. & a.1 Questions: (to be answered in general and as they relate to you, your work responsibilities and your spiritual life) 1. Strictly understood are the intention of a man important for him to be a just man? 2. What is the definition of justice? 3. What are the differences between legal/general justice, commutative justice, distributive justice? 4. Can the state condemn someone to death? 5. Are they any cases when it is just to intend to murder the innocent? 6. What are the moral differences between robbery and theft? 7. What is a just price? When is the work of a tradesman justified? 8. How should a just manager, employee behave? 9. What should a just organization be concerned with? 10. Where are the different functions of management which require justice? 11. How can a just man, a just organization have a substantial edge in his/its professional dealings? COURAGE/FORTITUDE - UNIT 2.113 READING 1 "Human virtue (.) is that which makes a man good, and renders his work good. Now man's good is to be in accordance with reason (.). Wherefore it belongs to human virtue to make man good, to make his work accord with reason. This happens in three ways: first by rectifying reason itself, and this is done by the intellectual virtues; secondly, by establishing the rectitude of reason in human affairs, and this belongs to justice; thirdly, by removing the obstacles to the establishment of this rectitude in human affairs. Now the human will is hindered in two ways from following the rectitude of reason. First, through being drawn by some object of pleasure to something other that what the rectitude of reason requires; and this obstacle is removed by the virtue of temperance. Secondly, through the will being disinclined to follow that which is in accordance with reason, on account of some difficulty that presents itself. In order to remove this obstacle fortitude of the mind is requisite, whereby to resist the aforesaid difficulty, even as a man, by fortitude of body, overcomes and removes bodily obstacles." "Hence it is evident that fortitude is a virtue, in so far as it conforms man to reason." St. Thomas Aquinas Summa Theologiae, IIa, IIae, Q.123 a.1 READING 2 "It belongs to the virtue of fortitude to guard the will against being withdrawn from the good of reason through fear of bodily evil. Now it behooves one to hold firmly the good of reason against every evil whatsoever, since no bodily good is equivalent to the good of reason. Hence fortitude of soul must be that which binds the will firmly to the good of reason in face of the greatest evils: because he that stands firm against great things, will in consequence stand firm against less things, but not conversely. Moreover it belongs to the notion of virtue that it should regard something extreme: and the most fearful of all bodily evils is death, since it does away all bodily goods. St. Thomas Aquinas Summa Theologiae, IIa, IIae, Q.123 a.4 READING 3 "The principal act of fortitude is endurance, that is to stand immovable in the midst of dangers rather than to attack them." St. Thomas Aquinas Summa Theologiae, IIa, IIae, Q.123 a.6 READING 4 "All fear arises from love; since no one fears save what is contrary to something he loves. Now love is not confined to any particular kind of virtue or vice: but ordinate love is included in every virtue, since every virtuous man loves the good proper to his virtue; while inordinate love is included in every sin, because inordinate love gives use to inordinate desire. Hence in like manner inordinate fear is included in every sin; thus the covetous man fears the loss of money, the intemperate man the loss of pleasure, and so on." St. Thomas Aquinas Summa Theologiae, IIa, IIae, Q.125 a.2 READING 5 "Daring (.) is a passion. Now a passion is sometimes moderated according to reason, and sometimes it lacks moderation, either by excess of by deficiency, and on this account the passion is sinful. Again, the names of the passions are sometimes employed in the sense of excess, thus we speak of anger meaning not any but excessive anger, in which case it is sinful, and in the same way daring as implying excess is accounted a sin." St. Thomas Aquinas Summa Theologiae, IIa, IIae, Q.127 a.1 READING 6 "What fortitude practices in face of the greatest hardships, namely dangers of death, other virtues practice in the matter of minor hardships and these virtues are annexed to fortitude as secondary virtue to the principal virtue (.) The act of virtue is twofold, aggression and endurance. Now two things are required for the act of aggression. The first regards preparation of the mind, and consists in one's having a mind ready for aggression. In this respect Tylly mentions confidence, of which he says that with this the mind is much assured and firmly hopeful in great and honorable undertakings. The second regards the accomplishment of the deed, and consists in not failing to accomplish what one has confidently begun. In this respect, Tully mentions magnificence, which he describes as being the discussion and administration, i.e. accomplishment, of great and lofty undertakings, with a certain broad and noble purpose of mind, so as to combine execution with greatness of purpose. Accordingly if these two be confined to the proper matter of fortitude, namely to dangers of death, they will be quasi integral part thereof, because without them there can be no fortitude; whereas if they be referred to other matters involving less hardship, they will be virtues specifically distinct from fortitude, but annexed thereto as secondary virtues to principal: thus magnificience is referred by the Philosopher to great expenses, and magnanimity, which seems to be the same as confidence, to great honors. Again, two things are requisite to the other of fortitude, viz. endurance. The first is that the mind be not broken by sorrow, and fall away from its greatness, by reason of the stress of threatening evil. In this respect, he mentions patience, which he describes as the voluntary and prolonged endurance of arduous and difficult things for the sake of virtue or profit. The other is that by the prolonged suffering of hardships man be not wearied so as to lose courage, according to Heb. Xii 3, 'That you be not wearied, fainting in your minds.' In this respect he mentions perseverance, which accordingly he describes as the fixed and continued persistence in a well considered purpose. If these two be confined to the proper matter of fortitude, they will be quasi-integral parts thereof; but if they be referred to any kind of hardship they will be virtues distinct from fortitude, yet annexed thereto as secondary to principal." St. Thomas Aquinas Summa Theologiae, IIa, IIae, Q.128 Questions: (to be answered in general and as they relate to you, your work responsibilities and your spiritual life) 1. Why is courage a virtue? 2. Why is courage strictly related to the fear of death? 3. Why are virtues consisting in surmounting fears of being deprived of good material things are related to courage? Is hard work one of these virtues? 2. How should a courageous manager, employee behave? 3. What should a courageous organization be concerned with? 4. Where are the different functions of management which require courage? 5. How can a courageous man, a courageous organization have a substantial edge in his/its professional dealings? TEMPERANCE - UNIT 2.114 READING 1 "In accordance with its common signification: and thus temperance is not a special but a general virtue, because the word temperance signifies a certain temperateness or moderation, which reasons appoints to human operations and passions: and this is common to every moral virtue. Yet there is a logical difference between temperance and fortitude, even if we take them both as general virtues: since temperance withdraws man from things which seduce the appetite from obeying reason, while fortitude incites him to endure or withstand those things on account of which he forsakes the good of reason." St. Thomas Aquinas Summa Theologiae, IIa, IIae, Q.141 a.2 READING 2 "Temperance is about desires and pleasures in the same way as fortitude is about fear and daring. Now fortitude is about fear and daring with respect to the greatest evils whereby nature itself is dissolved: and such are dangers of death. Wherefore in like manner temperance must needs be about desires for the greatest pleasures. And since pleasure result from a natural operation, it is so much the greater according as it results from a more natural operation. Now to animals the most natural operations are those which preserve the nature of the individual by means of meat and drink, and the nature of the species by the union of the sexes. Hence temperance is properly about pleasures of meat and drink and sexual pleasures." St. Thomas Aquinas Summa Theologiae, IIa, IIae, Q.141 a.4 READING 3 "Whatever is contrary to the natural order is vicious. Now nature has introduced pleasure into the operations that are necessary for man's life. Wherefore the natural order requires that man should make use of these pleasures, in so far as they are necessary for man's well-being, as regards the preservation either of the individual or of the species. Accordingly, if anyone were to reject pleasure to the extent of omitting things that are necessary for nature's preservation, he would sin, as acting counter to the order of nature. And this pertains to the vice of insensibility." "It must however, be observed that it is sometimes praiseworthy, and even necessary for the sake of the end, to abstain from such pleasures as result from these operations. Thus, for the sake of the body's health, certain persons refrain from pleasures of meat, drink and sex; as also for the fulfilment of certain engagements: thus athletes and soldiers have to deny themselves many pleasures, in order to fulfil their respective duties. In like manner penitents, in order to recover health of soul, have recourse to abstinence from pleasures, as a kind of diet, and those who are desiring of giving themselves up to contemplation of Divine things need much to refrain from carnal things. Nor do any of those things pertain to the vice of insensibility, because they are in accord with right reason." St. Thomas Aquinas Summa Theologiae, IIa, IIae, Q.142 a.1 READING 4 "Disgrace is seemingly opposed to honor and glory. Now honor is due to excellence, as stated above and glory denotes clarity. Accordingly, intemperance is most disgraceful for two reasons. First, because it is most repugnant to human excellence, since it is about pleasures common to us and the lower animals, as stated above. Wherefore, it is written (Ps. Xlviii, 21): 'Man, when he was in honor, did not understand: he hath been compared to senseless beasts, and make like to them.' Secondly, because it is most repugnant to man's clarity or beauty; inasmuch as the pleasures which are the matter of intemperance dim the light of reason from which all the clarity and beauty of virtue arises: wherefore these pleasures are described as the most slavish." St. Thomas Aquinas Summa Theologiae, IIa, IIae, Q.142 a.4 READING 5 "The integral parts of a virtue are the conditions the concurrence of which are necessary for virtue: and in this respect there are two integral parts of temperance, shamefacedness, whereby one recoils from the disgrace that is contrary to temperance, and honesty, whereby one loves the beauty of temperance. For, as stated above, temperance more than any other virtue lays claim to a certain comeliness, and the vices of intemperance excel others in disgrace." "The subjective parts of a virtue are its species: and the species of a virtue have to be diffenrentiated according to the difference of matter or object. Now temperance is about pleasure of touch, which are of two kinds. For some are directed to nourishment: and in these as regards meat, there is abstinence, and as regards drink properly there is sobriety. Other pleasures are directed to the power of procreation, and in these as regards the principal pleasure of the act itself of procreation, there is chastity, and as to the pleasures incidental to the act, resulting for instance, from kissing, touching, or fondling, we have purity." "The potential parts of a principal virtue are called secondary virtues: for while the principal virtue observes the mode in some principal matter, these observe the mode in some other matter wherein moderation is not so difficult. Now it belongs to temperance to moderate pleasures of touch, which are most difficult to moderate. Wherefore any virtue that is effective of moderation in some matter or other, and restrains the appetite in its impulse towards something, may be reckoned a part of temperance, as a virtue annexed thereto." "This happens in three ways: first in the inward movements of the soul; secondly, in the outwards movements and actions of the body; thirdly in outward things. Now besides the movement of concupiscence which temperance moderates and restrains, we find in the soul three movements towards a particular object. In the first place there is the movement of the will when stirred by the impulse of passion: and this movement is restrained by continence, the effect of which is that, although a man suffer immoderate concupiscences, his will does not succumb to them. Another inward movement towards something is the movement of hope, and of the resultant daring, and this is moderated or restrained by humility. The third movement is that of anger, which tends towards revenge, and this is restrained by meekness or mildness." "With regards to bodily movements and actions, moderation and restraint is the effect of modesty, which, according to Andronicus, has three parts. The first of these enables one to discern what to do and what not to do, and to observe the right order, and to persevere in what we do: this he assigns to method. The second is that a man observe decorum in what he does, and this he ascribes to refinement. The third has to do with the conversation or any other intercourse between a man and his friends, and this is called gravity." "With regards to external things, a twofold moderation has to be observed. First we must not desire too many, and to this Macrobius assigns lowliness, and Andronicus contentment; secondly, we must not be too nice in our requirements, and to this Macrobius ascribes moderation, Andronicus simplicity." St. Thomas Aquinas Summa Theologiae, IIa, IIae, Q.143 Questions: (to be answered in general and as they relate to you, your work responsibilities and your spiritual life) 1. Why is the nature of temperance? 2. What is temperance strictly related to? 3. How should a temperate manager, employee behave as relate to pleasures? 4. Are there functions of management which require temperance, especially as requires moderation in the use of external things like corporate honors, titles, perks, methods of doing things, corporate culture, pride in one's department at the possible expense the other departments of the organization, pride in the success of one's organization? 5. How can a temperate man, a temperate organization have a substantial edge in his/its professional dealings? WORK - UNIT 3 READING 1 "Human work is a key, probably the essential key to the whole social question."(3) Cyclical "On Human Work" Laborem Exercens Pope John Paul II, September 14, 1981 READING 2 "The Church is convinced that work is a fundamental dimension of man's existence on earth. She is confirmed in this conviction by considering the whole heritage of the many sciences devoted to man: anthropology, paleontology, history, sociology, psychology and so on (.) But the source of the Church's conviction is above all the revealed word of God, and therefore what is a convition of the intellect is also a conviction of faith. The reason is that the Church - and it is worthwhile stating it at this point - believes in man: she thinks of man and addresses herself to him not only in the light of historical experience, not only with the aid of the many methods of scientific knowledge, but in the first place in the light of the revealed word of the living God. Relating herself to man, she seeks to express the eternal designs and transcendent destiny which the living God, the Creator and Redeemer, has linked with him."(4) Encyclical "On Human Work" Laborem Exercens Pope John Paul II, September 14, 1981 READING 3 "The Church finds in the very first pages of the book of Genesis the source of her conviction that work is a fundamental dimension of human existence on earth. (.) When man, who had been created 'in the image of God ... male and female,' hears the words; 'be fuitful and multiply, and fill the world and subdue it' even though these words do not refer directly and explicity to work, beyond any doubt they indirectly indicate it as an activity for man to carry out in the world. Indeed, they show its very deepest essence. Man is the image of God partly through the mandate received from his Creator to subdue, to dominate, the earth. In carrying out this mandate, man, every human being, reflects the very action of the Creator of the universe."(4) Encyclical "On Human Work" Laborem Exercens Pope John Paul II, September 14, 1981 READING 4 "God's fundamental and original intention with regard to man, whom he created in His image and after His likeness, was not withdrawn or cancelled out even when man, having broken the original covenant with God, hear the words: 'In the sweat of your face you shall eat bread.' These words refer to the sometimes heavy toil that from then onwards has accompanied human work; but they do not alter the fact that work is the means whereby man achieves that 'dominion' which is proper to him over the visible world, by 'subjecting' the earth. Toil is something that is universally known, for it is universally experienced. It is familiar to those doing physical work (.) It is familiar not only to agricultural workers (.) but also to those who work in mines and quarries, to steelworkers (.) It is likewise familiar to those at an intellectual workbench; to scientists; to those who bear the burden of grave responsibility for decisions that will have a vast impact on society. It is familiar to doctors and nurses (.) It is familiar to women, who, sometimes without proper recognition on the part of society and even of their own families, bear the daily burden and responsibility of their homes and the upbringing of thie children. It is familiar to all workers, and, since work is a universal calling, it is familiar with everyone."(9) Encyclical "On Human Work" Laborem Exercens Pope John Paul II, September 14, 1981 READING 5 "And yet, in spite of all this toil - perhaps, in a sense, because of it - work is a good thing for man. Even though it bears the mark of a bonum arduum, in the terminology of St. Thomas, this does not take away the fact that, as such, it is a good thing for man. It is not only good in the sense that it is useful or something to enjoy; it is also good as being something worthy, that is to say, something that corresponds to man's dignity, that expresses that dignity and increases it. If one wishes to define more clearly the ethical meaning of work, it is this truth that one must particularly keep in mind. Work is a good thing for man - a good thing for his humanity - because through work man not only transforms nature, adapting it to his own needs, but he also achieves fulfillment as a human being and indeed, in a sense, becomes 'more of a human being." "Without this consideration it is impossible to understand the meaning of the virtue of industriousness, and more particularly it is impossible to understand why industriousness should be a virtue: for virtue, as a moral habit, is something wherebu man becomes good as man."(9) Encyclical "On Human Work" Laborem Exercens Pope John Paul II, September 14, 1981 READING 6 "Man created to His image 'must cooperate with his Creator in the perfecting of creation and communicate to the earth the spiritual imprint he himself has received.' God Who has endowed man with intellignece, imagination and sensitivity, has also given him the means of completing His work in a certain way: whether he be an artist or craftsman, engaged in management, industry or agriculture, everyone who works is a creator. Bent over a material that resists his efforts, a man by his work gives his imprint to it, acquiring as he does so, perseverance, skill and a spirit of invention."(27) Encyclical "Populorum Progressio" On the Development of People March 26, 1977 Pope Paul VI READING 7 "Man has to subdue the earth and dominate it, because as the 'image of God' he is a person, that is to say, a subjective being capable of acting in a planned and rational way, capable of deciding about himself, and with a tendency to self-realization. As a person, man is therefore the subject of work. As a person he works, he performs various actions belonging to the work process; independently of their objective content, these actions must all serve to realize his humanity.(.) In fact there is no doubt that human work has an ethical value of its own, which clearly and directly remains linked to the fact that the one who carries it out is a person, a conscious and free subject, that is to say, a subject that decides about himself (.) This does not mean that, from the objective point of view, human work cannot and must not be rated and qualified in any way. It only means that the primary basis of the value of human work is man himself, who is its subject. This leads immediately to a very important conclusion of an ethical nature; however true it may be that man is destined for work and called to it, in the first place work is 'for man' and not man 'for work.'"(6) Encyclical "On Human Work" Laborem Exercens Pope John Paul II, September 14, 1981 Questions: (to be answered in general and as they relate to you, your work responsibilities and your spiritual life) 1. Where does the Church finds her conviction that she can talk about work? 2. How is man's work linked to God's creation? 3. How is man's work linked with Christ's sufferings? 4. How can man become more man through work? 5. How can the dignity of man be related to man being in the image of God and the ethical, sujective, dimension of work. THE SOCIAL DIMENSION OF WORK - UNIT 4 READING 1 "Work constitutes a foundation for the formation of family life, which is a natural right and something that man is called to. These two spheres of values - one linked to work and the other consequent on the family nature of human life - must be properly united and must properly permeate each other. In a way, work is a condition for making it possible to found a family, since the family requires the means of subsistence which man normally gains through work. Work and industriousness also influence the whole process of education in the family, for the very reason that everyone 'becomes a human being' through, among other things, work, and becoming a human being is precisely the main purpose of the whole process of education (.) It must be remembered and affirmed that the family constitutes one of the most important terms of reference for shaping the social and ethical order of human work. The teaching of the Church has always devoted special attention to this question (.) In fact, the family is simultaneously a community made possible by work and the first school of work, within the home, for every person."(10) Encyclical "On Human Work" Laborem Exercens Pope John Paul II, September 14, 1981 READING 2 "All this brings it about that man combines his deepest human identity with membership of a nation, and intends his work also to increase the common good developed together with his compatriots, thus realizing that in this way work serves to add to the heritage of the whole human family, of all the people living in the world."(10) Encyclical "On Human Work" Laborem Exercens Pope John Paul II, September 14, 1981 READING 3 "Further, when work is done in common, when hope, hardship, ambition and joy are shared, it brings together and firmly unites the wills, minds and hearts of men: in its accomplishment, men find themselves to be brothers."(27) Encyclical "Populorum Progressio" On the Development of People March 26, 1977 Pope Paul VI READING 4 "Order, as the Angelic Doctor well defines, is unity arising from the apt arrangement of a plurality of objects; hence, true and genuine social order demands various members of society, joined together by a common bond. Such a bond of union is provided on the one hand by the common effort of employers and employees of one and the same group joining forces to produce goods or give service; on the other hand, by the common good which all groups should unite to promote, each in its own sphere, with friendly harmony. Now this union will become powerful and efficacious in proportion to the fidelity with which the individuals and the groups strive to discharge their professional duties and to excel in them."(5) Encyclical "On Social Reconstruction" Quadragesimo Anno May 15, 1931 Pope Pius XI READING 5 "This universality and, at the same time, this multiplicity of the process of 'subduing the earth' throws light upon human work, because man's dominion over the earth is achieved in and by means of work. There thus emerges the meaning of work in an objective sense which finds expression in the various epochs of culture and civilization (.)" "In industry and agriculture man's work has today in many cases ceased to be mainly manual, for the toil of human hands and muscles is aided by more and more highly perfected machinery (.) Historically speaking this, taken as a whole, has caused great changes in civilization, from the beginning of the 'industrial era' to the successive phases of development through new technologies, such as the electronics and the microprocessor technology in recent years (.) The development of industry and of the various sectors connected with it (.) shows how vast is the role of technology, that ally of human work that human thought has produced, in the interaction between the subject and the object of work (.) " "Understood in this case not as a capacity or aptitude for work, but rather as a whole set of instruments which man uses in his work, technology is undoubtedly man's ally. It facilitates his work, perfects, accelerates and augments it. It leads to an increase in the quantity of things produced by work, and in many cases improves their quality. However, it is also a fact that, in some instances, technology can cease to be man's ally and become almost his enemy, as when the mechanization of work 'supplants' him, taking away all personal satisfaction and the incentive to creativity and responsibility, when it deprives many workers of their previous employment, or when, through exalting the machine, it reduces man to the status of its slave."(5) Encyclical "On Human Work" Laborem Exercens Pope John Paul II, September 14, 1981 Questions: (to be answered in general and as they relate to you, your work responsibilities and your spiritual life) 1. How is the matter of the family connected with the matter of work. 2. How does the issue of wage is of special importance from the point of view of the family? 3. What does the family as "school of work" means? 4. What should work in common be like? 5. Why does the complexity of work and the specialization of work lead to mechanization which lead to the "objective" side of work? What are its advantages and dangers?