Archbishop’s House / 
Saint Francis de Sales Minor Seminary 
Lipa City 
27 August 2014 
9/12/2014 1
Moral Foundation 
9/12/2014 2
Abrahamic religions 
(Judaism, Christianity, 
Islam): the purpose of 
God for God’s creatures 
is their flourishing in the 
fullness of life blessings 
9/12/2014 3
God’s glory is the 
human being fully 
alive. 
9/12/2014 4
Human beings become 
fully alive when their 
lives are guided by the 
knowledge of God’s 
plan for their 
fulfillment. 
9/12/2014 5
For the Abrahamic 
religions, the ethical goal of 
societal life is the 
promotion of the fullness of 
life blessings for God’s 
creatures. 
9/12/2014 6
 For human beings who 
accept the guidance of God 
for their lives, this fullness of 
life blessings 
•is partial and temporary in 
this present form of life 
•becomes complete and 
definitive in the afterlife 
9/12/2014 7
Even the (many) secular 
humanists—atheists and 
agnostics—whose ethics is 
based on natural law or 
something similar to it 
accept human flourishing as 
the ethical goal of societal 
life. 
9/12/2014 8
A society fosters the 
fullness of life of its 
members by promoting the 
common good. 
9/12/2014 9
The common good is defined 
as the total set of conditions 
of societal life—economic, 
political, cultural, 
environmental, and so 
forth—that facilitates the 
fullness of life blessings for 
each and every individual 
and group within society. 
9/12/2014 10
Elements of the 
common good 
•fullness of life 
blessings as its total 
or overarching goal 
9/12/2014 11
 specifically societal aspects of a 
blessed life (fullness of life blessings) 
(specific aspects of the common good) 
• basic welfare--spiritual and material 
• liberty 
• equality 
• participation 
• solidarity 
• integrity of creation 
9/12/2014 12
Societal systems— 
mainly the economic, 
political, cultural—are 
tasked to promote the 
common good. 
9/12/2014 13
When the societal systems 
of a given society—such as 
Philippine society—are 
damaging rather than 
promoting the common 
good, there emerges a 
moral obligation. 
9/12/2014 14
This moral obligation is 
for the members of 
society to change these 
systems, so that the 
society can be 
transformed for the good. 
9/12/2014 15
The main societal 
systems of the 
Philippines today are not 
promoting the common 
good. 
9/12/2014 16
The economic system 
•is not sufficiently 
productive 
•its benefits mainly go 
to a small minority 
9/12/2014 17
The political system 
• rewards corruption 
and violence 
•imposes disadvantage 
on the honest and 
peace-loving 
9/12/2014 18
The cultural system 
•is damaged by decline in 
reverence for God, 
honesty, and concern for 
the common good 
•is increasingly hypocritical 
and obsessed with wealth, 
pleasure, power, and fame 
9/12/2014 19
The result is what we see 
today— 
•massive and widespread poverty 
•unbridled and unpunished 
corruption 
• hypocritical abuse of power 
• increasing criminality 
• intensifying social conflict and 
violence 
9/12/2014 20
Since the societal systems— 
economic, political, and 
cultural—of the Philippines 
are harming the common 
good, there is a clear moral 
call for systems change to 
bring about national 
transformation. 
9/12/2014 21
We need systems 
change to transform 
our nation so that… 
9/12/2014 22
•our economic system will 
produce enough to 
• increase our national 
wealth 
•enable all the people to 
enjoy lives of austere and 
simple comfort 
9/12/2014 23
• our political system will 
•install meritocracy 
•reward honesty, 
competence, and diligence 
•reduce social conflict 
•put an end to extremist 
violence 
9/12/2014 24
• our cultural system will 
promote the ordering of our 
people’s lives based on 
•reverence and obedience 
to God 
•solidarity in pursuing the 
common good 
9/12/2014 25
In sum, morally 
speaking, the 
Philippines urgently 
needs systems change 
for national 
transformation. 
9/12/2014 26

Moral Foundations for Transformation

  • 1.
    Archbishop’s House / Saint Francis de Sales Minor Seminary Lipa City 27 August 2014 9/12/2014 1
  • 2.
  • 3.
    Abrahamic religions (Judaism,Christianity, Islam): the purpose of God for God’s creatures is their flourishing in the fullness of life blessings 9/12/2014 3
  • 4.
    God’s glory isthe human being fully alive. 9/12/2014 4
  • 5.
    Human beings become fully alive when their lives are guided by the knowledge of God’s plan for their fulfillment. 9/12/2014 5
  • 6.
    For the Abrahamic religions, the ethical goal of societal life is the promotion of the fullness of life blessings for God’s creatures. 9/12/2014 6
  • 7.
     For humanbeings who accept the guidance of God for their lives, this fullness of life blessings •is partial and temporary in this present form of life •becomes complete and definitive in the afterlife 9/12/2014 7
  • 8.
    Even the (many)secular humanists—atheists and agnostics—whose ethics is based on natural law or something similar to it accept human flourishing as the ethical goal of societal life. 9/12/2014 8
  • 9.
    A society fostersthe fullness of life of its members by promoting the common good. 9/12/2014 9
  • 10.
    The common goodis defined as the total set of conditions of societal life—economic, political, cultural, environmental, and so forth—that facilitates the fullness of life blessings for each and every individual and group within society. 9/12/2014 10
  • 11.
    Elements of the common good •fullness of life blessings as its total or overarching goal 9/12/2014 11
  • 12.
     specifically societalaspects of a blessed life (fullness of life blessings) (specific aspects of the common good) • basic welfare--spiritual and material • liberty • equality • participation • solidarity • integrity of creation 9/12/2014 12
  • 13.
    Societal systems— mainlythe economic, political, cultural—are tasked to promote the common good. 9/12/2014 13
  • 14.
    When the societalsystems of a given society—such as Philippine society—are damaging rather than promoting the common good, there emerges a moral obligation. 9/12/2014 14
  • 15.
    This moral obligationis for the members of society to change these systems, so that the society can be transformed for the good. 9/12/2014 15
  • 16.
    The main societal systems of the Philippines today are not promoting the common good. 9/12/2014 16
  • 17.
    The economic system •is not sufficiently productive •its benefits mainly go to a small minority 9/12/2014 17
  • 18.
    The political system • rewards corruption and violence •imposes disadvantage on the honest and peace-loving 9/12/2014 18
  • 19.
    The cultural system •is damaged by decline in reverence for God, honesty, and concern for the common good •is increasingly hypocritical and obsessed with wealth, pleasure, power, and fame 9/12/2014 19
  • 20.
    The result iswhat we see today— •massive and widespread poverty •unbridled and unpunished corruption • hypocritical abuse of power • increasing criminality • intensifying social conflict and violence 9/12/2014 20
  • 21.
    Since the societalsystems— economic, political, and cultural—of the Philippines are harming the common good, there is a clear moral call for systems change to bring about national transformation. 9/12/2014 21
  • 22.
    We need systems change to transform our nation so that… 9/12/2014 22
  • 23.
    •our economic systemwill produce enough to • increase our national wealth •enable all the people to enjoy lives of austere and simple comfort 9/12/2014 23
  • 24.
    • our politicalsystem will •install meritocracy •reward honesty, competence, and diligence •reduce social conflict •put an end to extremist violence 9/12/2014 24
  • 25.
    • our culturalsystem will promote the ordering of our people’s lives based on •reverence and obedience to God •solidarity in pursuing the common good 9/12/2014 25
  • 26.
    In sum, morally speaking, the Philippines urgently needs systems change for national transformation. 9/12/2014 26

Editor's Notes

  • #5 Irenaeus of Lyons, Adversus haereses, IV, 20, 7: Gloria enim Dei vivens homo …
  • #6 … vita autem hominis visio Dei.