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Special Issues in Catholic Theology > MODULE 4: Eight Dimensions of the Human Person according to Gaudium et Spes > Flashcards

MODULE 4: Eight Dimensions of the Human Person according to Gaudium et Spes Flashcards

1
Q

It insinuates that a [mere] human resemblance is insufficient

A

“Madaling magin tao subalit mahirap magpakatao.”

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2
Q

Gaudium et spes means:

A

Joy and Hopes

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3
Q

To be truly human necessitates ___________ - acting with dignity benefitting to a human being.

A

Pagpapakatao

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4
Q

We are not “only human!” We are “beautiful human beings!”, Therefore, there is a need to search for the beautiful in a human person to be __________.

A

Totoong tao (authentically human)

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5
Q

The striving for _____ and _______ humanity necessitates describing morality.

A

True and Authentic

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6
Q

Why is striving for true and authentic huamanity necessary in describing morality?

A

Because given our freedom as human beings it is quite possible for us to live out our humanity in a false or inauthentic way.

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7
Q

Genovesi (2003) defined this as the practice of morally good and appropriate actions; the daily activity that embodies our efforts to live as full and authentic human beings.

Refers to the practice of morally good

A

Morality

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8
Q

The reflective investigation into what is morally proper thing to do; how we ought to act in a given situation or what is the right thing to do under the present circumstances

Refers to the study of morality.

A

Ethics

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9
Q

Fr. Carlos Ronquillo, one of the Filipino experts in moral Theology, proposes “__________” to refer to morality because this term is close to the experience of the Filipino.

A

Pagpapakatao

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10
Q

Authentic morality in Filipino

A

Pagpapakatao

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11
Q

The effort to be moral in Filipino

A

Magpapakatao

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12
Q

The source of morality.

He is the object and the subject of morality.

A

The human person

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13
Q

God enters the talk of morality only when:

A

The person believes in God

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14
Q

For Christians, moral living is simply _________. (CFC no. 674)

A

following Christ

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15
Q

It is a call to become loving persons, in the fullness of life-with others-in the-community before God, in imitation of Jesus Christ.

Therefore, the human person is called to:

A
  1. be authentically human; and
  2. reach his final destiny
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16
Q

According to Teilhard de Chardin, the human being is the only animal who:

A

knows that s/he knows

17
Q

The Scripture reveals that the Human Person is:

A

The Image of God

18
Q

A Morally good disposition - one is truly seeking for the good

A

Precondition

19
Q

Consists in considering eight dimensions of the human person in any moral issue one faces

A

Discernment of a Morally Good Act

20
Q

Synthesized by Belgian theologian Louis Janssen from the Vatican II document Gaudium et Spes (Joys and Hopes):

A

Pastoral Constitution of the Church in the Modern World

21
Q

The 8 Dimensions of the Human Person

A
  1. Posesses (GS17) kusang-loob
  2. Conscience (GS16) [makataong-loob]
  3. CORPOREAL BEING (sumasa-katawan)
  4. MATERIAL BEING (Sumasakalikasan)
  5. RELATIONAL - I-Thou (Nakikipag-kapwa)
  6. RELATIONAL – SOCIAL BEING (Sumasa-lipunan)
  7. HISTORICAL BEING (Sumasa-kasaysayan)
  8. FUNDAMENTALLY EQUAL BUT UNIQUE (Pantay-pantay subalit may pagkakatangi)
22
Q

The first Dimension of a Human Person that Involves Authentic Freedom and Basic Freedom

A

Possesses Freedom (GS17) [kusang-loob]

23
Q

Is not just doing and saying what I want, but doing what is good. Understanding freedom as doing what I want violates freedom as relational. This is its very nature because we always exercise our freedom in relation with others (Shared freedom).

A

Authentic Freedom

24
Q

Directed towards a loving relationship with God which is our basic decision to live our lives responding to God in and through all our choices (fundamental option).

Shows that authentic freedom is making a choice among our fundamental options that leads to our true self-becoming (being an image of God).

A

Basic Freedom

25
Q

What we choose is what we become

A

Freedom of choice

26
Q

An abuse of freedom because we invade the freedom of others.

Is pandaraya

A

Sin

27
Q

Why is sin pandaraya according to Cacho and De Mesa (2012)?

A

Because it is deliberate (something that we do consciously and intently) and therefore an abuse of freedom.

28
Q

The Second Dimension of the Human Person that is the conscience that judges the morality of the act considering the object (nature of the act), the Intention and the circumstances

It is what guides our freedom in making good moral decisions.

A

Conscience (GS16) [makataong-loob]

29
Q

The key to responsible freedom of desiring to do what what we do because we value what we are seeking

A

Moral Conscience

30
Q

These are to be used in a responsible manner (matuwid na pamamaraan) (GS 31).

A

Freedom and Conscience

31
Q

The Third Dimension of the Human Person that states that self-care/self-esteem is a virtue

“[One] is not allowed to despise his bodily life. Rather, he [she] is obliged to regard his [her] body as good and honorable since God has created it…” (GS 14).

A

Corporeal Being (sumasa-katawan)

32
Q

The Fourth Dimension of the Human Person that states that we are “beings-in-the world”; an integral part of the environment. This implies that we need to consider the effect of action on the environment. Through science and technology, we are co-creators of God in renewing the world (GS 53-62).

A

Material Being (Sumasakalikasan)

33
Q

The Fifth Dimension of the Human Person that states that Significant relationships are important in our growth as moral subjects

Martin Buber - Only in relation to a “thou” can one became an “I”.

Asks the questions who are the significant others in your life? How will they be affected by your actions?

A

Relational -I-Thou (nakikipag-kapwa)

34
Q

The Sixth Dimension of the Human Person about social structures and institutions – created for the common good (buting-tanan)

Implications:

Individualist ethic is not enough (GS 30)

Need to stress respect for these institutions (GS 26)

But social structures and institutions are also limited and imperfect; need to revise them to adapt to changing contexts (GS 26, 29, 30).

A

Relational - Social Being (sumasa-lipunan)

35
Q

The Seventh Dimension of the Human Person about Personal History/Story and Cultural History.

Also states that culture is dynamic (GS 55).

Development of Beliefs in one’s Religion (i.e. Church teaching for many centuries – procreation is sole purpose of sexual intercourse; this was modified in Gaudium et Spes when the relational meaning of sexuality was recognized (i.e. sexual intercourse is also expression of love)

A

Historical Being (sumasa-kasaysayan)

36
Q

A type of history under historical being that states that it is important to know our developmental stage

A

Personal History/Story

37
Q

A type of history in historical being that states that we are part of a nation with a story and a culture. Culture is dynamic (GS 55).

“In every group or nation there are an ever-increasing number of men and women who are conscious that they themselves are the artisans and authors of the culture of their community.”

A

Cultural History

38
Q

The Eighth Dimension of the Human Person that states that fundamental equality is grounded in our sharing of the same human nature: we have a common body with common needs; therefore moral demands are universalizeable (e.g. Universal Declaration of Human Rights by the United Nations). Uniqueness of each one’s situation (e.g. cybersex of OFW separated from spouse). (GS 29)

A

Fundamentally equal but unique (Pantay-pantay subalit may pagkakatangi)

39
Q

Is not an individualist ethic; person is not the same as the individual [person here is “in relation”];

discernment is done by an individual/community in relation to other communities and the church.

A

Human Person Adequately Considered (HPAC)

Special Issues in Catholic Theology (4 decks)

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