THEOLOGY FINALS

Laudato Si

➢ Medieval Central Italian for Praise Be to You

➢ 2nd Encyclical of Pope Francis

➢ Appeal of Pope Francis addressed to “every person living

on this planet” for an inclusive dialogue about how we are

shaping the future of our planet

➢ He calls the Church and the world to acknowledge the

urgency of our environmental challenges and to join him in

embarking on a new path

Pacem in Terris

➢ Pope Saint john XXIII

➢ Rejected war but offered a proposal for peace

➢ He addressed his message to the entire Catholic World and

indeed to all men and women of good will

Saint Pope Paul VI

➢ Referred to the ecological concern as a tragic consequence

of unchecked human activity

➢ “Due to an ill-considered exploitation of nature, humanity

runs the risk of destroying it and becoming in turn a victim

of this degradation”

Centesimus Annus

➢ Saint John Paul II

➢ Warned that human beings frequently seem to see no

other meaning in their natural environment than what

serves for immediate use and consumption

➢ The destruction of human environment is extremely

serious, not only because God has entrusted the world to

us, but because human life is itself a gift which must be

defended from various forms of debasement

Why is Laudato Si addressed to every person living in this

planet?

➢ All of us are affected – there is already a climate

emergency

➢ Because we are the ones responsible or accountable to the

present and future children / generations

➢ We are capable of rising above ourselves

Climate Change

➢ One of the most pressing problems that the entire human

family in the world is facing and which the coming or

future generation will inevitably suffer from

➢ Consequences of our harmful actions generates or

produces more damaging and irreparable impacts to

communities and its environment

Loss of Biodiversity

➢ Earth’s resources are being plundered because of “short-

sighted approaches to the economy, commerce, and

production”

➢ Even some of our interventions to help are causing greater

problems with biodiversity

➢ Greater investment needs to be made in research aimed at

understanding more fully the functioning of ecosystems

➢ The quality of water available to the poor is a serious

concern

Global Inequality

➢ Deterioration of the human and natural environments are

connected, and both disproportionately hurt the poor

➢ To fix environmental problems, we have to also fix human

and social degradation

➢ Imbalances in population density are a concern, but the

primary problem is extreme and selective consumerism on

the part of some

The Wisdom of the Biblical Accounts

➢ Human life is grounded in 3 fundamental and closely

intertwined relationships: (1) with God, (2) with our

neighbor, and (3) with the earth itself

The Mystery of the Universe

➢ The word “creation” has a broader meaning than “nature,”

for it has to do with God’s loving plan in which “every

creature has its own value and significance”

The Common Destination of Goods

➢ Private property is not absolute or inviolable. The principle

of subordination of private property to the universal

destination of goods, and thus the right of everyone to

their use, is a golden rule of social conduct and “the first

principle of the whole ethical and social order”

➢ The natural environment is a collective good.

Technology: Creativity and Power

➢ Technology can be good, but it is also powerful and

increases our power. Not every increase in power is an

increase of progress.

Technocratic Paradigm

➢ The opposite of synthesis or integration, the greatest

example of reductionism

Reductionism

➢ When knowledge is not integrated; or when in focusing

only to a particular field of knowledge one does not see (or

intentionally turn a blind eye) the connection with other

knowledge

Laudato Si

➢ Advocates the environmental science principle “Everything

is connected” or interrelated

➢ When technology disregards the great ethical principles, it

ends up considering any practice whatsoever as licit

➢ Technology + Greed = Disaster

➢ We need to slow down and look at reality in a different

way so that we can appropriate the positive and

sustainable progress which has been made

The Crisis and Effects of Modern Anthropocentrism

➢ Prizes technical thought over reality by seen creation as

mere raw material for our use

➢ When we fail to acknowledge as part of reality the worth of

a poor person, a human embryo, a person with disabilities

it becomes difficult to hear the cry of nature itself;

everything is connected

Practical Relativism

➢ A misguided anthropocentrism – particularly our culture of

relativism – leads to a misguided lifestyle

Poverty Photography

➢ Photography of the world’s poor is a powerful tool because

it offers a visual language, one that situates the viewer in a

specific moment and allows headlines and statistics to

become real and palpable.

➢ Photography can inspire empathy and mobilize viewers to

care more about the world around them

➢ However, along with photography’s power comes an

ethical responsibility to ensure that is does not objectify or

exploit its subjects

Poverty Porn

when poverty photography has the potential to objectify and exploit its subjects. It creates a culture of paternalism and objectification that paint the viewers as saviors and reduces the poor down to their struggles

Justice for the Poor

➢ There is an inseparable bond that links concern for nature,

justice for the poor, commitment to society, and interior

peace

➢ A true ecological approach always becomes a social

approach

➢ We are stewards of one another as brothers and sisters,

and together we are stewards of the earth

Old Testament Witness

➢ Israel’s experience of oppression in Egypt and how God

delivered His people from slavery and injustice through his

servant, Moses

➢ Writings of the prophets who denounced the injustices

committed against the poor by God’s people and their

leaders in the various stages of their history

New Testament Witness

➢ How Crist proclaims and actualizes the Good News to the

poor that he was sent to proclaim, bringing “liberty to the

oppressed, recovery of the sight to the blind and freedom

to captives” as the prophets had foretold

➢ Mystery of the Cross and the Redemption as the place

where the maximum of injustice is ultimately defeated by

the transforming faith and love of the Savior

Church Witness

➢ Documents from different periods in the history of the

Church to see how the Church has understood and lived

out this mission from the time of Jesus to our present time

To Bring Glad Tidings to the Poor (2014)

➢ Springs from Evangelii Gaudium

➢ Sharing, for Christian, is not just a matter of choice but of

conscience

➢ Poverty in the PH, although decreasing, continues at

“scandalous” levels in certain areas

➢ The problem of poverty is not to be blamed only on the

government or in societal structures, but we must accept

our own responsibility for it

The Dignity of the Rural Poor: A Gospel Concern (2007)

➢ The Bishops focus on the rural poor whom they call “the

greatest victim of our unjust economic order” and called

the transgression of their dignity as “a negation of Christian

love”

➢ Dispelled the common impression that poverty in the PH is

concentrated in urban areas

➢ It decried the poor implementation of agrarian reform

programs, even accompanied in certain cases with the

extra-judicial killings of farmers

➢ It called to task the government, those who have “official

responsibility” while inviting everyone to examine their

conscience with regard to their own contribution to the

problem

I Was Homeless and You Took Me In (1997)

➢ Tackles the issue of the adequate housing, which is a full

human right as defined by JPII

On the Plight of the Poor (1991)

➢ Tackled the issue of the relation between poverty and sin

➢ Highlighted the need to provide sustained and long-term

assistance leading to rehabilitation and recovery beyond

merely giving immediate relief to the victims

FRATELLI TUTTI

Written by : Pope Francis

Fratelli tutti points to the rising trend of a certain nationalism, in which countries and peoples adopt a superior attitude towards others. It seems to be an illusion that what the global economy is trying to impose on us is a unique cultural model. 

It is a model that does lead the world towards greater virtual unity, but at the same time it further divides individuals and nations. Instead of the greater closeness that should result from it, the distance between each other is growing. 

It is a growing globalization that does not, however, prompt us to grow in  fraternity with each other.

A “throwaway” world

“persons are no longer seen as a paramount value to be cared for and respected, especially when they are poor and disabled, ‘not yet useful’ – like the unborn, or ‘no longer needed’ – like the elderly

Insufficiently universal human rights

When the dignity of the human person is respected, and his or her rights recognized

and guaranteed, creativity and interdependence thrive, and the creativity of the human personality is released through actions that further the common good”. 

Pope Francis opens with the example of St. Francis of Assisi, who inspired the title "Fratelli Tutti" (All Brothers). The encyclical calls for a universal fraternity and social friendship, transcending borders and differences.

Chapter 1: Dark Clouds Over a Closed World

This chapter describes the current global crises, including the COVID-19 pandemic, social inequalities, wars, and environmental degradation. Pope Francis criticizes the rise of individualism and the neglect of the common good.

Chapter 2: A Stranger on the Road

Inspired by the parable of the Good Samaritan, Pope Francis emphasizes the importance of compassion and care for others, particularly strangers and those in need. He calls for a culture of encounter, where people look beyond their own needs and interests.

Chapter 3: Envisaging and Engendering an Open World

Pope Francis advocates for a universal openness that allows people to recognize the value of every human being. He stresses the need for love that transcends borders and fosters social cohesion and fraternity.

Chapter 4: A Heart Open to the Whole World

This chapter discusses the importance of global cooperation, highlighting the contributions of migrants and the need for policies that support integration rather than exclusion. Pope Francis underscores the necessity of a global governance structure that ensures justice and peace.

Chapter 5: A Better Kind of Politics

Chapter 6: Dialogue and Friendship in Society

Dialogue is essential for building a culture of encounter. Pope Francis emphasizes the need for honest conversations that respect different viewpoints and foster mutual understanding and peace.

Chapter 7: Paths of Renewed Encounter

Pope Francis advocates for reconciliation and the healing of wounds caused by conflicts and divisions. He promotes restorative justice and forgiveness as means to achieve lasting peace.

Chapter 8: Religions at the Service of Fraternity in Our World

Religions have a crucial role in promoting fraternity and peace. Pope Francis encourages interfaith dialogue and collaboration to address global challenges and build a more humane world.

What are the joys and hopes, fears and anxieties of the

people, especially of the youth at present?

➢ The pervasive influence of the internet and social media

➢ The emerging Fourth Industrial Revolution / Industrial

Revolution 4.0

➢ The alarming issue on mental health

➢ The increasing rate of the religious “nones”

Gaudete et Exsultate

➢ Pope Francis’ 3rd apostolic exhortation “On the Call to

Holiness in Today’s World”

➢ Herein, his “modest goal” is “to reintroduce the call to

holiness in a practical way for our own time, with all its

risks, challenges and opportunities.”

➢ Means rejoice and be glad which is taken from Matthew

5:12

➢ An invitation to be holy, addressed to every Christian

Belivery

Five Chapters

➢ The Call to Holiness

➢ The 2 Subtle Enemies of Holiness: Gnosticism and

Pelagianism

➢ The Beatitudes as Pathway to Holiness

➢ Signs of Holiness in Today’s World

➢ Spiritual Combat, Vigilance and Discernment

Saints

A person acknowledged as holy/virtuous and regarded in

Christian faith as being in heaven after death

A person who has been formally “acknowledged” as holy and

in heaven.

Catechism of the Catholic Church

➢ Communion of Saints – sancta (communion in holy things)

| sancti (among holy persons)

➢ The Church is a communion of saints. ‘Saint’ pertains to all

the faithful, that is, to all believers.

➢ Every Christian is a saint in the process, whether in the

beginning, penultimate or final stages.

➢ The faithful (sancti) are fed by Christ's holy body and blood

(sancta) to grow in the communion of the Holy Spirit

(koinonia) and to communicate it to the world.

➢ To be holy does not require being a bishop, a priest, or a

religious.

➢ We are all called to be holy by living our lives with love and

by bearing witness in everything we do, wherever we find

ourselves.

Types of Saints

➢ Angels (i.e., St. Michael)

➢ Martyrs (i.e., St. Lorenzo Ruiz)

➢ Patriarchs (i.e., St. Joseph)

➢ Prophets (i.e., St. John the Baptist)

➢ Apostles (i.e., St. Peter)

➢ Pastors (i.e., St. Dominic)

➢ Doctors (i.e., St. Augustine)

➢ Virgins (i.e., St. Clare)

➢ Widows (i.e., St. Monica)

Gaudete et Exsultate, – Next Door Saints

➢ Very often, it is a holiness found in our next-door

neighbors, those who, living in our midst, reflect God’s

presence. We might call them “the middle class of

holiness”

➢ There are some testimonies that may prove helpful and

inspiring, but that we are not meant to copy, for that could

even lead us astray from the one specific path that the

Lord has in mind for us.

➢ The important thing is that each believer discerns his or

her own path, that they bring out the very best of

themselves

➢ Holiness is about finding our specific mission in life and

following that dream that the Lord wants to dream with us.

➢ “Each saint is a mission”

➢ Not everything a saint says is completely faithful to the

Gospel

Holliness as a Journey

➢ Many elements in our present culture do not favor self-

rootedness:

➢ The presence of constantly new gadgets, the excitement of

travel and an endless array of consumer goods at times

leave no room for God’s voice to be heard.

➢ We are overwhelmed by words, by superficial pleasures

and by an increasing din, filled not by joy but rather by the

discontent of those whose lives have lost meaning.

➢ Finding that space may prove painful, but it is always

fruitful. Sooner or later, we have to face our true selves

and let the Lord enter.

Two Subtle Enemies of Holiness (Gaudete et Exsultate)

Contemporary Gnosticism

Contemporary Pelagianism

Contemporary Gnosticism

➢ Has to do with knowledge (Gk., gnosis)

➢ In the early Church, there was an elitist group who thought

they were better than the others because they had some

secret knowledge, which the others did not know about.

➢ In its present manifestation, it takes on the same

“superiority complex” and religious elitism as those who© Alarva, Luzhen Ira Klea E. | 4

think themselves to be more learned act like know-it-alls

and begin to look down on everyone else.

➢ They absolutize their own theories and force others to

submit to their way of thinking

Contemporary Pelagianism

➢ Named after Pelagius – a monk who denied the doctrine of

original sin and overemphasized the power of human will.

➢ The belief that people can be saved just by their own

efforts rather than by the grace of God. They count on

merits to be worthy of God’s love rather than relying on

God’s unconditional mercy

➢ Very dangerous because “once we believe that everything

depends on human effort as channeled by ecclesial rules

and structures, we unconsciously complicate the Gospel

➢ In the face of these heresies, Pope Francis reminds us that

“there is a hierarchy of virtues that bids us seek what is

essential.”

➢ It’s not knowledge/competence that sanctifies but our

inner disposition of faith and hope in God’s grace and love

for him and our neighbor.

Beatitudes

➢ Christian’s identity card

➢ In the Beatitudes, we find a portrait of the Master, which

we are called to reflect in our daily lives.

➢ The beatitudes distinguish true followers of Christ who

reflect it in their own lives, each in his/her own way.

➢ In Latin, each of the Beatitudes begins with the word

“beati” which means “happy” or “blessed.” The Pope notes

that “the word ‘happy’ or ‘blessed’ thus becomes a

synonym for ‘holy.’

➢ Beatitudes are not only a path to holiness but also to

happiness.

Blessed are the poor in spirit, for theirs is the kingdom of

heaven.

➢ Having wealth is not evil in itself but putting our security in

wealth rather than in God can be very harmful to our

spiritual life.

Blessed are the meek, for they will inherit the earth.

Being meek is a synonym of being poor in spirit. Both are

captured in the biblical word anawim as traits of those who

put their trust in God rather than in wealth, or in this case,

power.

Blessed are those who mourn, for they will be comforted

➢ “A person who sees things as they truly are and

sympathizes with pain and sorrow is capable of touching

life’s depths and finding authentic happiness”

➢ We need to learn how to deal with pain in a healthy and

positive way, not allowing ourselves to be crushed by it,

but to become stronger, wiser, and more compassionate

because of it.V

Blessed are those who hunger and thirst for righteousness,

for they will be filled

➢ Jesus identifies this as the desire for justice, which is none

other than “faithfulness to God’s will in every aspect of our

life.”

➢ When our main desire is that the will of God be done in our

life, we learn to become content with whatever we have

and happy with whatever happens to us

Blessed are the merciful, for they will receive mercy

➢ Mercy has 2 aspects. It involves giving, helping, and serving

others, but it also includes forgiveness and understanding

➢ Giving and forgiving means reproducing in our lives some

small measure of God’s perfection

➢ Mercy is imitating the infinite generosity and forgiveness of

God

➢ Pope Francis zeroes in on the 5th beatitude. He calls it “the

great criterion” (GE, 95) that will form the basis of our final

judgment, as the Lord himself says in Mt 25: 31-46.

Blessed are the pure in heart, for they will see God

➢ In Biblical language, the “heart” symbolically refers to the

seat of a person’s intentions and emotions, the core of

one’s being.

➢ To be pure in heart is none other than to love with a pure

and self-less intention, without ulterior or self-serving

motives.

Blessed are the peacemakers, for they will be called children

of God

➢ St. Thomas Aquinas on peace: “The proper effect of

charity.”

➢ Pius XII took the motto “opus iustitiae pax” calling peace

the “work of justice.”

➢ The Second Vatican Council called peace the “fruit of love”

Blessed are those who are persecuted for righteousness’

sake, for theirs is the kingdom of heaven

➢ The way of the Christian is none other than the way of

Christ himself, the way of the Cross.

Mercy: What Makes a Saint?

➢ Not miracles but charity.

➢ The great, clear, ultimate criterion by which our lives will

be judged

➢ The “key to heaven.”

➢ The noblest of our actions and best shows our love for

God.

➢ Antidote to today’s destructive culture of hedonism and

consumerism, offering us “a different life, a healthier and

happy life”

HOW TO BE A SAINT? Solid grounding in the God who loves and sustains us.

➢ Perseverance, patience, meekness, humility

➢ If you are unable to suffer and offer up a few humiliations,

you’re not humble and you are not on the path to

holiness.”

HOW TO BE A SAINT? Joy and a sense of humor

➢ This is not the joy held out by today’s individualistic and

consumerist culture. Consumerism only bloats the heart.

➢ Here, I am speaking of a joy lived in communion, which

shares and is shared since ‘there is more happiness in

giving than in receiving’ and ‘God loves a cheerful giver’

HOW TO BE A SAINT? Boldness and Passion

➢ “God is eternal newness. He impels us constantly to set out

anew, to pass beyond what is familiar, to the fringes and

beyond.”

HOW TO BE A SAINT? In community

“When we live apart from others, it’s very difficult to fight

against concupiscence, the snares and temptations of the

devil and the selfishness of the world…”

HOW TO BE A SAINT? In constant prayer

➢ “I don’t believe in holiness without prayer, even though

that prayer need not be lengthy or involve intense

emotions.” (GE 147)

➢ “We need to remember that ‘contemplation of the face of

Jesus, died and risen, restores our humanity, even when it

has been broken by the troubles of this life or marred by

sin.

Ikigai

“reason for being,” “that thing that you live for,”

or “the reason you wake up in the morning.”

➢ Intersection of what we love, what we are goo

Christus Vivit

➢ “Christ is alive.”

➢ Post-Synodal Apostolic Exhortation on the Youth of Pope

Francis

➢ Addressed “to young people and to the entire people of

God.”

What does the Word of God say to the young people?

➢ Pope Francis gathers the witness of young people in

Scriptures who responded to the Lord’s call in their own

way.

➢ Joseph, Gideon, Samuel, David, Solomon, Jeremiah,

Naaman’s Servant, Ruth

➢ The glory of youth is in the heart because true youth mean

capable of loving, and anything that separates us from

others makes us old.

➢ Young hearts are naturally ready to change, to turn back,

get up, and learn from life.

➢ The Pope makes us understand youth as something more

than just a period of time or a category defined by age.

Rather, it is an interior disposition, a “state of mind”

Jesus, every young

➢ Jesus himself experienced being young, thereby sanctifying

it. It became his “training” to carry out the Father’s plan in

order to fulfill his mission.

➢ These aspects of Jesus’ life inspire all those young people

who are developing and preparing to take up their mission

in life.

➢ Youth is more than simply a period of time; it is a state of

mind. An institution as ancient as the Church can

experience renewal and a return to youth at different

points in her age-old history.

➢ Mary is the supreme model for a youthful Church that

seeks to follow Christ with enthusiasm and docility. She

was an ‘influencer’, the ‘influencer’ of God.

You are “now” the God

➢ We can’t just say that young people are the future of our

world. They are its present; even now, they are helping to

enrich it

➢ Some experiences of youth: (1) Living in a world in crisis

(wars, violence, crime, persecution, abuse, addiction), (2)

Desires hurts and longings (crisis about sexuality and the

body, personal setbacks)

THREE STARTING POINTS

The digital environment

Migrants as an epitome of our time

Abuse

A great message for all young people

➢ For God, you have worth; you’re not insignificant. You are

important to him, for you are the work of his hands. That’s

why he is concerned about you and looks at you with

affection.

➢ His memory is a heart filled with tender compassion, one

that finds joy in ‘deleting’ from us every trace of evil.” He

does not keep track of your failings and he always helps

you learn something even from your mistakes. Because he

loves you.

➢ Dear young people, “you are priceless! You are not up for

sale! Please, do not let yourselves be bought. Do not let

yourselves be seduced. Do not let yourselves be enslaved

by forms of ideological colonization that put ideas in your

heads, with the result that you end up becoming slaves,

addicts, failures in life. You are priceless.

➢ Because he lives, there can be no doubt that goodness will

have the upper hand in your life and that all our struggles

will prove worthwhile.

Paths of Youth

➢ Keep following your hopes and dreams. Do not be anxious

whenever we do not see instant results. Our best dreams

are only attained through hope, patience, and

commitment, and not in haste.

➢ Take risks, even if it means making mistakes.

➢ The deepest and fullest meaning of our youth is to

encounter each day our best friend, who is Jesus.

➢ God loves the joy of young people. He wants them to share

the joy of fraternal communion by sharing it with others,

for “it is more blessed to give than to receive” and “God

loves a cheerful giver”

6. Young people with roots

➢ Don’t allow yourselves to be uprooted.

➢ Take “care for your roots, because from the roots comes

the strength that’s going to make you grow, flourish and

bear fruit.”

➢ Remain close to the elderly. Listen to their stories, to their

wisdom, and their dreams

➢ Journey together and take risks together.

Youth ministry

Involves 2 main courses of action:

➢ Outreach - The way we attract new young people to an

experience of the Lord.

➢ Growth - The way we help those who have already had

that experience to mature in it.

Vocation

➢ The first thing that we need to discern and discover is that

Jesus wants us to be our friend.

➢ A calling from God. It makes us realize that nothing is a

result of pure chance but that everything in our lives can

become a way of responding to the Lord, who has a

wonderful plan for us.

➢ A call to missionary service to others. It is sharing in the

work of creation and contribute to the common good by

using the gifts we have received.

Discernment 1ST KIND

Particular Discernment

➢ In the life of each young person, this “being there for

others” normally has to do with 2 basic issues: forming a

new family and working.

➢ A particular form of discernment involves the effort to

discover our own vocation.

➢ It requires a certain degree of solitude and silence.

DISCERNMENT 2ND KIND

The 2nd kind of sensitivity is marked by

discernment. It tries to grasp exactly where grace or

temptation is present, for sometimes the things that flit

across our minds are mere temptations that can distract us

from our true path…

DISCERNMENT 3RD KIND

Ability to perceive what is driving the other

person. This calls for a deeper kind of listening, one able to