Understanding Theology and the Common Good
Unit 1: Setting the Table — The Catholic Perspective and Its Sources
Purpose of the course: understand theology and the common good through a Catholic perspective (with a small c) that is universal and applicable to everyone, not a confessional or proselytizing approach.
Key aim: learn to form our own view on social justice issues using the Catholic perspective as a reference point, while remaining empathetic toward people of any faith or no faith.
Catholic perspective (small c) and universality: understood as a reference point for dialogue across faith traditions and secular viewpoints.
Distinction between faith and reason in the Catholic view: the Catholic perspective clearly is a faith tradition, but it also affirms that humans exercise reason; faith and reason are complementary, not opposed.
The core of faith: the kerygma (the gospel) — the message that love is stronger than death, and life through Jesus’ passion, death, and resurrection forms the heart of Christianity.
What theology is for this course: a pursuit of understanding the mystery of human life, origins, and meaning, using Catholic reasoning and scripture.
Sacred Scripture as a primary source: sacred scriptures (the Christian Bible) guide our questions about human origin, humanity (humans made in the imago Dei – the image of God).
Other sources to set the table (gathering sources):
Tradition (theology, moral theology, ethical reflection) as a companion to Scripture; interpretation through tradition and biblical commentary.
Catholic Social Teaching (CST) drawn from Church documents and magisterial teachings.
Papal encyclicals (pre-Vatican II and post–Vatican II) and the broader encyclical tradition.
Saints’ writings and example (e.g., Francis of Assisi; other saints) as part of Catholic tradition.
The Catechism of the Catholic Church as a foundational reference, alongside Vatican II and other church councils.
Vatican II and other church councils as shaping moments for the interpretation of Scripture and Tradition.
The Paul Farmer book is presented as theological ethics within the tradition, illustrating the integration of ethics and theology with social justice and global health.
Other academic disciplines and rational inquiry: the course emphasizes theological humanism—engaging with people of diverse faiths and those of no faith, and integrating humanities, social sciences, law, etc.
Historical and exemplary sources to note:
Encyclicals (papal teachings) that precede Vatican II; the encyclical tradition shaping Catholic social ethics.
Leo XIII and the encyclical Rerum Novarum (1891) on the dignity of work and worker rights, arising from the industrial revolution; this is a baseline for modern CST.
Pope Francis’ choice of the name Francis to signal care for the environment and creation, reflecting a concern for the climate crisis and social justice; this links to Laudato Si’ and ecological emphasis.
The discussion of “the gig economy” and globalization: examples of contemporary labor issues that CST addresses (e.g., multiple jobs, lack of benefits, precarity).
The overarching task: understand what makes the Catholic perspective distinctive (faith + reason) and how it informs views on social justice, work, health care, and the environment.
Practical classroom tools:
Setting the table: bring sacred scriptures, CST, encyclicals, saints’ writings, catechism, and relevant modern texts to the discussion.
Town hall approach: inclusive invitation to participate — the goal is universal inclusion, not exclusion (in contrast to cult-like exclusivity).
Integrating interior life and exterior action: interior freedom and relationality matter as much as external knowledge; theology and ethics both guide action.
Key takeaways for study and exams:
Remember the relationship between faith and reason in the Catholic perspective.
Recall the main sources: Scripture, Tradition, CST, encyclicals, saints’ writings, catechism, Vatican II.
Be able to explain the concept of Catholic with a small c as universality and inclusivity, not sectarianism.
Know how the encyclical tradition connects to social ethics and the dignity of work (Rerum Novarum) and how modern figures like Pope Francis and thinkers like Edith Stein expand interiority and relationality.
Understand the role of education and institutions (universities, classrooms) as sites where relationships and social life unfold, per Francis’ ecological framework.
Unit 2: Just Theology — Health, Environment, and Social Justice
Core question: What is a just theology, and how do we respond to social justice issues in church and society?
Multi-disciplinary approach: the course is designed to allow instructors to bring their primary fields of study (health, ethics, sociology, law, etc.) into theological reflection.
Health as a starting point for practical theology: health is essential to human flourishing; access to health care is uneven, and inequality in health care access is a central concern.
Paul Farmer’s influence: health care is a domain where theology and ethics intersect; health care is a means of dignifying the poorest and most vulnerable; this is framed as theological ethics rather than purely secular ethics.
The local-global dynamic: the readings emphasize seeing to our neighbor in need locally while keeping global awareness in view; responsible action in the local context can have broader impact.
Laudato Si’ as integral ecology: Pope Francis’ encyclical is central to understanding environmental ethics in Catholic social thought. The work highlights relationships across ecology, economy, and culture.
How Laudato Si’ is structured in terms of ecology:
Roman numeral I: Environmental, economic, and social ecology (nature as a primary focus) – how ecology is interconnected with human life.
Roman numeral II: Cultural ecology – culture and cultural institutions (e.g., the role of venerable cultural institutions like the Smithsonian; concerns about threats to culture when power tries to suppress diversity).
Roman numeral III: The ecology of daily life – the everyday practices and relationships that shape human life and flourishing.
Key opening idea in Laudato Si’: paragraph 142:
If everything is related, then the health of society’s institutions has consequences for the environment and the quality of human life. Societal institutions (e.g., universities, governance, rule of law) are the sites where relationships are formed and lived; weak institutions threaten the well-being of people and the environment.
The moral and human dimensions:
Paragraph 147: human ecology and daily life; relationship between daily life and moral law.
Paragraph 149-150: the relationship between human life and moral law as a safeguard against manipulation and coercion; the human person has an inherent dignity that must be respected.
Paragraph 156: the principle of the common good – defined as the sum of conditions of social life that allow social groups and their members access to fulfillment; open-ended and context-dependent.
Pragmatic solidarity:
Francis emphasizes turning reflection into action that supports the common good; in Paul Farmer’s terms, pragmatic solidarity means concrete acts of care that accompany and uplift the poor and vulnerable.
The two concrete issues highlighted for application:
Health care and access: how to ensure care for neighbors in need, locally and globally; the ethical obligation to see to our neighbor’s health needs.
Environment and relationality: care for our common home requires seeing the environment as interconnected with people and institutions; this is reflected in Lauda to Si and in Paul Farmer’s emphasis on social determinants of health.
The role of empathy in Laudato Si’ and theology:
Empathy as understanding another’s situation rather than mere pity; empathy leads to relationality and acts of solidarity.
Distinction between empathy and compassion; empathy involves imagining another’s perspective to communicate more effectively and respectfully.
The idea of relational being toward life:
Life is not only one’s own perspective; true life involves mutuality, reciprocity, and learning together; a classroom example: students practicing perspective-taking and active listening.
The practical tools for students:
Use the USCCB resources (Laudato Si’ and care for our common home) to ground discussions in authentic Catholic social teaching.
Access the text electronically if the hardcopy is unavailable; engage with the chapter four readings, especially para. 137-138 and para. 142.
Be prepared to discuss how integrating health care concerns and environmental ethics can inform a holistic theology of the common good.
How this section connects to the course’s broader aims:
Demonstrates how theology translates into real-world issues (health care access, environmental stewardship, economic justice).
Encourages inter-disciplinarity and international dialogue (the article is being revised for an international audience, including Spain), and it stresses inclusivity and openness to other traditions and secular perspectives.
Notable examples and points raised in the discussion:
The “gig economy” as a contemporary economic challenge illustrating how work conditions affect dignity and health; the need to see labor as something with intrinsic dignity, not mere utility for profit.
Hospitals, nursing pools, and the way labor markets move labor toward precarious conditions; the critique of exploitative labor arrangements.
Edith Stein’s philosophy and interiority: even when rooted in Catholic practice (Eucharist), her philosophy recognizes and honors the interior life of every person, reinforcing universal human dignity and mutual respect.
Important terminologies and their implications:
Relationality: life as interconnected within communities, institutions, and ecosystems.
Empathy and reiterative empathy: actively trying to understand others’ perspectives in order to communicate more effectively and ethically.
Pragmatic solidarity: translating concern into concrete aid and policy advocacy that improves the lives of others, especially the most vulnerable.
Exam-oriented connections:
Be able to articulate how Laudato Si’ expands the notion of the common good beyond individual welfare to systemic ecological and cultural health.
Explain the three levels of ecology in Laudato Si’ and how they relate to health care, education, and social policy.
Describe the role of institutions (education, government, culture) as the arenas where relationships are formed and protected, and why weak institutions threaten the common good.
Discuss how Paul Farmer’s notion of theological ethics integrates medicine, social justice, and human dignity, and how this translates into practical action (clinical care, community health, and policy).
Brief note on historical context and terminology:
Although the lecturer refers to “Leo the fourteenth” in discussing early encyclicals and Rerum Novarum, historically the encyclical on the dignity of work is by Pope Leo XIII (not Leo XIV); the misstatement is acknowledged and corrected in study notes for exam clarity.
Key Concepts and Terms (Glossary)
Catholic perspective (small c): a universal reference point for understanding theology and social ethics, not a confessional stance.
Faith and reason: the core Catholic claim that faith and reason complement each other, not oppose.
Theo + Logos: etymology of theology; study of God as the Word (reasoned reflection on the divine).
Sacred Scripture: the Christian Bible as a foundational source for questions about human origin and meaning.
Tradition: includes theological ethics, moral theology, biblical interpretation, and the living sense of the Church’s teaching through time.
Catholic Social Teaching (CST): the body of Church teachings on social justice, economic life, labor, and the common good.
Papal encyclicals: official letters from the Pope addressing social, moral, and theological concerns (pre- and post-Vatican II).
Encyclicals: a form of papal teaching that addresses broad topics affecting the Church and society.
Leo XIII and Rerum Novarum (1891): foundational CST document on the dignity of work and the rights of workers, arising from industrialization.
Vatican II: 20th-century council shaping Catholic teaching on the relationship between Scripture, Tradition, and the modern world.
Sacred tradition and catechism: key sources for Catholic doctrine and ethical reflection.
Imago Dei: humans made in the image of God (Genesis) – foundational to human dignity.
Kerygma: the core gospel message of God’s salvation in Christ.
Theological humanism: approach that engages diverse faith and secular perspectives in theological inquiry.
Edith Stein (Teresa Benedicta of the Cross): philosopher and Catholic thinker who emphasizes interiority and universal dignity.
Integral ecology: Pope Francis’ framework in Laudato Si’ that emphasizes the interconnection of environmental, economic, cultural, and social dimensions.
Environmental, cultural, and daily-life ecologies: the threefold structure in Laudato Si’ that analyzes nature, culture, and ordinary life.
Common good: the total of social conditions that allow all members to flourish; defined and discussed in para. 156.
Relational being toward life: a stance of mutuality, reciprocity, and life-affirming engagement in classrooms and communities.
Empathy: understanding another’s situation to respond ethically and relationally; distinguished from mere pity or sympathy.
Pragmatic solidarity: turning ethical insight into concrete, solidaristic action that protects and uplifts vulnerable people.
Key Texts and Figures to Reference
Sacred Scripture (Bible) and Tradition as the two main sources for the Catholic perspective and interpretation.
Catholic Social Teaching (CST): derived from Scripture, tradition, and magisterial teaching; includes emphasis on human dignity, the common good, solidarity, and subsidiarity.
Papal encyclicals and Leo XIII’s Rerum Novarum (1891) on the dignity of work and worker rights.
Vatican II documents and catechism as canonical guides in contemporary Catholic ethics.
Saint writings and life examples (saints as exemplars of virtue and social ethics).
Paul Farmer’s theological ethics (integrates medicine, justice, and faith).
Laudato Si’ (Pope Francis): integral ecology and care for creation; environment, culture, and daily life are interwoven.
USCCB (United States Conference of Catholic Bishops) resources: relevant official statements and sections on care for our common home.
Chapter and Paragraph References for Laudato Si’ (Chapter 4)
Chapter 4, Paragraphs (as discussed in class):
137-138: introduction to integral ecology; emphasis on relationship among elements of life.
142: "If everything is related, then the health of society's institutions have consequences for the environment and the quality of human life." – role of institutions as sites of relationship and guardians of the common good.
147: human ecology and its relation to daily life occur within the daily experiences of people.
149: the connection between human life and moral law; human life has a dignity that must be respected and cannot be manipulated.
150: expansion on how daily life relates to moral law; ethical considerations in everyday decisions.
156: the principle of the common good defined in terms of conditions of social life that allow all members to access fulfillment.
Chapter 4 underscores the integration of ecology (environment, culture, daily life) and ethical action, culminating in a call for pragmatic solidarity.
Practical Takeaways for Exam and Town Hall Preparation
Be able to articulate the distinctive features of the Catholic perspective (faith + reason; Scripture + Tradition; universality/inclusivity).
Understand and explain the threefold ecological framework in Laudato Si’: environmental, cultural, and daily-life ecologies; and how they relate to health care and social justice.
Explain the concept of the common good as defined by Pope Francis in Laudato Si’ and its practical implications for policy, education, and community life.
Describe the role of institutions (universities, government, culture) as sites where relationships are formed and protected; why robust institutions matter for the common good.
Understand pragmatic solidarity and how it translates ethical reflection into action to support vulnerable populations (as in Paul Farmer’s work).
Be able to discuss how empathy and relationality shape classroom dynamics, neighborly care, and policy discussions.
Connect local actions to global impact: why local health care initiatives and local environmental stewardship matter within a global network.
Recognize historical context: the encyclical tradition (especially Rerum Novarum) and evolution through Vatican II to contemporary Catholic social teaching.
Prepare to discuss Edith Stein’s interiority and its relevance to universal human dignity in philosophy and theology.
Be ready to cite specific passages and paragraph numbers from Laudato Si’ when discussing integral ecology and the common good, including para. 142 and 156.
Quick Reference for Your Town Hall and Exam
Key terms to define: Catholic perspective (small c), faith and reason, sacred scripture, tradition, CST, papal encyclicals, encyclicals, catechism, Vatican II, imago Dei, kerygma, relationality, empathy, pragmatic solidarity, integral ecology, common good.
Core questions to practice: How does faith complement reason? What makes CST applicable to modern labor and environmental issues? How can we operationalize pragmatic solidarity in health care and in environmental policy? What is the role of institutions in safeguarding the common good?
Practice prompts: explain the three ecologies in Laudato Si’; discuss the meaning of the common good in para. 156; give examples of empathetic deliberation in a classroom or town hall setting; relate Paul Farmer’s approach to today’s health care challenges.