This study examined the integration of Catholic Social Teaching (CST) and Holistic Leadership Practices (HLP) in diocesan school administration and their combined impact on organizational effectiveness (OE). The primary objective was to assess the extent of CST and HLP implementation and determine the strength of their correlation with institutional success within faith-based contexts. An embedded mixed-methods design was employed, using quantitative data from a convenient sample of 49 administrators and teachers from the Diocese of Iba Educational Foundation (DIEFI) schools, supplemented by qualitative interviews and document analysis. Results indicated high levels of CST integration (M = 4.38) and HLP practice (M = 4.35), with OE indicators showing strong alignment with the Catholic mission (M = 4.37). Correlation analysis revealed a significant positive relationship among all three variables, with the CST-OE link being the most pronounced (r = 0.953). The study concludes that the integrated application of CST and HLP is transformative, strengthening institutional identity and effectiveness. These findings underscore the necessity for sustained leader formation and participatory governance systems that prioritize mission-aligned leadership to ensure long-term sustainability in Catholic education.

Health inequities in the Philippines remain a critical challenge, with marginalized populations, particularly those in poor rural communities, disproportionately affected by both communicable and non-communicable diseases. These groups face higher risks of illnesses such as tuberculosis, dengue, and respiratory infections due to inadequate sanitation, poor nutrition, and limited access to healthcare services. At the same time, the growing prevalence of chronic conditions like hypertension and diabetes further burdens low-income populations who struggle to afford preventive care, treatment, and long-term disease management. Although the Universal Health Care Law seeks to promote equitable access to health services, significant gaps in implementation, resource distribution, and accessibility persist. Addressing these disparities requires not only policy reforms but also strong ethical commitment and community-based interventions. Drawing from Catholic Social Teaching, particularly the principles of the common good and human dignity, this study emphasizes the moral responsibility of institutions and society to prioritize equitable healthcare and protect the well-being of the most vulnerable sectors of the population.

Gender discrimination, though a decades-old problem, remains prevalent in the modern age. Although often labeled a "gender-equal" country in Southeast Asia, the Philippines continues to log significant reports of prejudice and violence against women; Philippine health care is no exception. In a field where serving with compassion is the main priority, discrimination against women often goes unnoticed. Thus, this paper evaluates the real experiences of female patients in the Philippines through the lens of Catholic Social Teaching (CST). While prior gender-and-health care studies in the Philippine context largely emphasize sociological or policy analyses, this study offers a uniquely theological-ethical interpretation of patient experiences and a CST-informed critique of existing health care structures and laws. Employing a conceptual and narrative analysis, the study draws on existing literature, Philippine policies, Scripture, and Church documents. Using the Look-Judge-Act method as its theological-ethical framework, it contextualizes CST within the Philippine health care setting. Findings reveal barriers to equitable care, negligence from medical personnel leading to delayed access, and violence against Filipino women that persists even inside hospitals. Although laws provide some protection for women's rights, weak enforcement and persistent gaps remain unresolved. Therefore, based on Gaudium et Spes, Dignitas Infinita, Fratelli Tutti, and Pope John Paul II's Letter to Women, the authors use the CST framework to interpret the discrimination against women and the role of the lay faithful. The findings and analysis indicate the need for reforms in existing Philippine laws, awareness campaigns for oppressed women, and daily acts of compassion toward women.

Social determinants of health (SDH) such as income, housing, education, and access to care are widely acknowledged as critical drivers of population health. However, they do not arise independently or randomly; instead, they are shaped by upstream societal decisions, institutional priorities, and ethical commitments, which Berwick has termed moral determinants of health (MDH). The central thesis of this essay is that faith (articulated through Christian doctrine and Catholic social teaching) operates independently as a robust moral determinant of health. Historical evidence demonstrates that faith is a catalytic force that motivates structural change, sustains long-term commitment to justice, and mobilizes resources to transform the social conditions in which health and disease emerge. Faith-inspired institutions deliver significant portions of all global healthcare, advocate for policies that prioritize people experiencing poverty, and address the root causes of inequity. When guided by the Holy Spirit, such actions become not merely social work but a visible manifestation of the Kingdom of God. Recognizing faith as one of the MDH reframes public health as a moral project and calls for policies that integrate faith-based motivations and institutions into health systems. In this way, addressing SDH becomes both a public health imperative and a theological mission.

As Catholic schools globally live out their missions to serve students from diverse identities and communities, educational researchers, school leaders, and educators increasingly seek pedagogical approaches that affirm the dignity of their students and support their enactment of justice-oriented practices. Culturally sustaining pedagogy not only reflects the cultures of students but also perpetuates and sustains aspects of students' cultures (Paris 2012). Drawing on Catholic social teaching, educational scholarship, and examples of the enactment of culturally sustaining pedagogy in Catholic schools, I argue that culturally sustaining pedagogy in Catholic education supports Catholic schools to more justly serve culturally and linguistically diverse students and respond to the signs of the times in an increasingly diverse US Catholic population. At a time in the U.S. of increasing resistance to diversity, equity, and inclusion efforts including culturally sustaining practices, I assert the ethical imperative to commit to culturally sustaining pedagogies in US Catholic education.

On April 15, 2026, Pope Leo XIV delivered a landmark address at Unity Palace, the official residence of President Paul Biya in Yaoundé, Cameroon, during the second leg of his eleven-day Apostolic journey to Africa. Addressing heads of state, military generals, civil society leaders, and diplomats, the Pope’s speech stood out for its direct engagement with corruption, political authority, human rights, and national unity. Drawing on Augustinian theology, postcolonial ethics, and Catholic social teaching, Leo XIV’s address exemplifies what scholars may term ‘prophetic diplomacy’: pontifical speech that blends pastoral care with candid political critique. This article contends that the Pope strategically applies Critical Discourse Analysis (CDA) using four primary rhetorical strategies and five central thematic clusters to simultaneously urge spiritual reflection, demand postcolonial accountability, and affirm solidarity with Cameroon’s marginalized communities. The article situates these findings within the wider tradition of papal diplomacy in sub-Saharan Africa.

This essay argues that the Apostle Paul offers rich, underutilized theological resources for the Church’s teaching on the universal destination of goods. Close exegetical reading of the Corinthian correspondence shows how Paul frames generosity not only as ethical obligation but as liturgical action and theological witness. Paul’s theology challenges modern notions of ownership and selfhood, insisting instead that all possessions, including the self, ultimately belong to God. Integrating Paul’s theology of the collection for the poor, and his provocative claim that believers are ‘bought with a price’, reveals that Catholic Social Teaching (CST) can gain depth and vitality by embracing the Pauline links between economic life, worship, and the universal destination of goods.

Promising to “Make America Great Again” and to “Make America Healthy Again,” the second presidential administration of Donald J. Trump has proposed and executed significant cuts to mental healthcare in the United States. These initiatives have imperiled millions of Americans, even as the administration has sometimes defended itself through appeals to the common good, Catholic social teaching, and Catholic faith. This article uses the common good as understood in Roman Catholic magisterial teachings and Catholic social thought to evaluate the administration’s mental healthcare initiatives. Although a few of the administration’s proposals might support the common good, overall, its policies undercut its own stated goals and, more crucially, violate the common good’s communitarian outlook and instrumental and intrinsic dimensions. In the hope of reaching those whom it largely criticizes, this article offers ways in which the Trump administration, conservative policymakers, and/or their supporters might reconsider these initiatives, the common good, and policymaking more generally. The article concludes by identifying trajectories for future research in Christian ethics on the moral agency of people with mental health challenges, the common good, and the continued integration of Catholic social ethics and Catholic virtue ethics.

The emergence of artificial intelligence (AI) and its widespread accessibility in everyday life are fundamentally reshaping the legal profession and increasingly require legal education to adapt to new technological and societal conditions. This study presents the experience of the Faculty of Law and Political Sciences at Pázmány Péter Catholic University, which became the first Hungarian institution of legal education to introduce university-level instruction in legal technology following the appearance of ChatGPT, launching two new undergraduate courses dedicated to the field. Building on decades of teaching legal informatics, the programme integrates interdisciplinary competencies, such as design thinking, project management, and business-oriented approaches to legal services, with the pedagogical use of AI-based tools, including generative language models. Drawing on five semesters of teaching experience and student feedback, the study demonstrates that law students are receptive to technology-supported learning methods when these are accompanied by clear methodological frameworks and inter­disciplinary cooperation. Beyond technological and pedagogical considerations, the study situates the teaching of legal technology within the context of Catholic university identity and the Catholic intellectual tradition. Drawing on the teachings of Pope Francis and the principles articulated in Gravissimum educationis, it argues that Catholic universities hold a distinctive responsibility in the age of AI, to form lawyers who integrate technological competence with moral responsibility, a deep respect for human dignity, and a commitment to the common good. When guided by the principles of Catholic social teaching, the integration of LegalTech into legal education can foster critical thinking, ethical sensitivity, and the development of character. The study concludes that legal technology education, when grounded in Catholic values, can prepare future lawyers to navigate an AI-shaped legal environment with wisdom, integrity, and a steadfast commitment to justice.

This study critically examines government policies supporting persons with disabilities (PWDs) in the Philippines by analyzing their implementation, community participation outcomes, and lived experiences to assess persistent forms of social exclusion. Despite legal frameworks such as Republic Act No. 7277 (Magna Carta for Persons with Disabilities) and Republic Act No. 10524 mandating equal employment opportunities, many PWDs continue to face structural, social, and cultural barriers that limit meaningful participation and awareness of their rights. Grounded in Catholic Social Teaching (CST), particularly the principles of human dignity, the common good, solidarity, and preferential concern for the marginalized, the paper proposes pastoral and ecclesial responses to ongoing exclusion. Employing the See-Judge-Act methodology, the study first analyzes current social realities affecting PWDs, then evaluates these conditions through the normative lens of CST, and finally articulates concrete pastoral actions. The findings underscore the Church's critical role in advocacy, accompaniment, and inclusive community-building to promote dignity, justice, and full participation for persons with disabilities.

A solution to the current socio-environmental crisis requires consensus and agreement between people and groups with different visions (Pascual et al. 2023). Regardless of individual ideologies or beliefs, it is essential to find common ground and act collectively to address a global problem. This paper identifies the similarities and differences between the anthropological vision underlying the UN documents, in particular the 1972 Stockholm conference, and the Catholic anthropological vision of the encyclical Laudato si’. The analysis delves deep into Stockholm 72 (S72) and its historical context for two reasons. First, S72 was the first major international conference to comprehensively address the relationship between human economic development and environmental protection, leading the way for subsequent conferences in Rio, Kyoto, Johannesburg, Copenhagen, Rio+20, Paris, etc., which have led (so far) to the 2030 Agenda. Second, there is a need to establish a general methodology of anthropological analysis, hitherto non-existent, applicable to UN conferences. Delving into the very first one is instrumental to understanding how the social, economic, and philosophical influences of the time are reflected in its vision of the individual and collective human being, in its contents, and in the global environmental policies that followed. The comparison of S72 with the ethical vision of Laudato si’, and more broadly with Catholic Social Teaching (CST), reveals many anthropological points of convergence. These provide a strong basis for constructive dialogue between UN documents and the Christian worldview, which also strongly promotes the care of our common home.

This paper explores the Dominican Thomistic Education by Design (DoT-ED) Framework, the signature pedagogy of the University of Santo Tomas–Institute of Religion. Rooted in Dominican charism and Catholic Social Teaching, the framework seeks to address contemporary challenges by integrating study, reflection, and action. This research compares the DoT-ED Framework with Constructivist and Thomistic educational philosophies, focusing on teaching goals, human agency, meaning-making, and the pursuit of truth. Constructivism emphasises learner-centered, socially embedded learning, while Thomism stresses the teacher's role in guiding students toward objective truth. Through philosophical analysis and comparative synthesis, the study examines whether the DoT-ED Framework leans solely on the Thomistic tradition or harmonises both approaches. The goal is to identify points of convergence and divergence and to assess whether the framework offers a balanced, interdisciplinary, and dialogical model of religious education that promotes holistic human formation in today’s pluralistic world.

This comprehensive treatise presents a philosophical and theological framework for labour that challenges the modern, transactional view of work, which often leads to alienation and a false hierarchy of professions. The analysis posits that all forms of work possess an inherent equality in dignity, a concept explored by deconstructing the sociological distinction between "menial" and "strategic" labour. Drawing on comparative theology—specifically the Vedantic concept of Yajna, the Protestant doctrine of vocation, Catholic Social Teaching, and the Islamic theology of Rizq—as well as empirical evidence from organisational psychology, the text argues that the value of work is determined by internal orientation rather than external status. Central to this argument is the imperative for uncompromising excellence. The notion of "easy" work is refuted through an examination of the Japanese spirit of Shokunin, the psychological principles of deliberate practice, and theological arguments which frame quality craftsmanship as a moral and spiritual obligation. Excellence is thus presented not merely as a performance metric but as a form of spiritual discipline and reverence for the task’s intrinsic demands. This intense commitment to process is complemented by a doctrine of providential determinism regarding outcomes. By synthesising the Vedantic principle of Prarabdha Karma with the Islamic concept of Rizq, the treatise argues that material recompense is cosmically fixed. This belief is framed as a liberating force, freeing the worker from the anxiety of results and the corrosion of envy, thereby enabling a state of detached diligence, or Nishkama Karma, where effort is focused solely on the quality of the action. Ultimately, the analysis concludes that this model of a "Sanctified Vocation"—a synthesis of divine assignment, process excellence, and acceptance of material destiny—offers a robust and sustainable antidote to the modern crisis of meaning in the workplace, transforming labour from a mere economic transaction into a profound path for spiritual integration, dignity, and inner peace.

This article explores the relevance of Thomas Aquinas’ concept of bonum commune (the common good) in shaping a Christian leadership paradigm amid the global and national leadership crisis, particularly in Indonesia. The phenomena of corruption, abuse of power, and weak moral orientation indicate the absence of the common good as the guiding principle in contemporary political practices. Employing a qualitative library research method, this study analyzes Aquinas’ thought, the Scriptures, Catholic social teaching, and modern literature on theology and political philosophy. The findings reveal that bonum commune serves as a fundamental principle that integrates moral, spiritual, and social dimensions of leadership. Within the Christian perspective, the principles of service, justice, love, and participation find their philosophical and theological foundation, with Jesus Christ as the Good Shepherd as their ultimate model. This article emphasizes that Christian leadership rooted in bonum commune is not about domination but about servant leadership oriented toward the common good, social justice, and human dignity. A reinterpretation of Aquinas’ thought in the modern context highlights the need to understand bonum commune through dialogue, participation, and respect for pluralism. Therefore, Christian leadership in the light of bonum commune remains relevant as an alternative paradigm for building a more just, transparent, participatory, and humane society

This paper examined Sam Altman’s discourse on AI through the lens of epistemological pluralism (positivist, post-positivist, interpretivist, constructivist, and pragmatic) and assesses its implications for Catholic higher education guided by Catholic Social Teaching (CST). Altman’s paradigm pluralism is evident in his TEDx talk: his positivist stance emphasizes measurable progress and capability growth, while his post-positivist approach acknowledges high uncertainty and the provisional nature of knowledge, promoting caution and ethical reflection. His interpretivist stance values human relationality and meaning ("you will still really care about when you’re talking to a human"), and his constructivist view stresses that humans must set the rules for AI governance. Finally, his pragmatism focuses on iterative learning, action, and practical application. CST principles—human dignity, the common good, solidarity, and subsidiarity —align strongly with Altman's post-positivist, interpretivist, and constructivist orientations, affirming moral agency and human-centered design. However, pure positivism risks reducing human worth to performance metrics, contradicting CST's view of intrinsic human dignity. Unconstrained pragmatism risks prioritizing efficiency over ethical boundaries, conflicting with the preferential option for the poor. The study proposed practicable recommendations for Catholic higher education, including integrating technical skills with ethical oversight (positivist constraint), cultivating critical reflection (post-positivist), centering curricula on human experience (interpretivist), promoting participatory governance (constructivist), and ensuring practical AI applications are morally constrained (pragmatic). This synthesis aims to cultivate graduates who are technically competent, ethically informed, and socially responsible.

This study explored how servant leadership can foster compassionate school cultures in Catholic education, aiming to support the holistic development of learners, as viewed through the eyes of South African school principals. The research was driven by a desire to understand how ethical, relational, and faith-based leadership practices influence students’ emotional, social, moral, and academic wellbeing, especially in Catholic schools that weave spiritual and moral guidance into their educational framework. A qualitative phenomenological approach was used to gather insights from the principals’ lived experiences, employing semi-structured interviews and document analysis as the main methods for data collection. Twelve principals, purposively selected to represent urban, peri-urban, and rural Catholic schools, took part in the study. The data were analysed thematically to uncover patterns and insights related to servant leadership practices, the challenges faced, and their effects on school culture. The study identified four main themes: the essential role of empathetic presence in fostering compassion, the importance of relational care through meaningful interactions with both staff and students, the integration of faith-based moral and spiritual development in line with Catholic Social Teaching, and the challenges to maintaining compassionate practices, such as limited resources and teacher burnout. Principals noted that servant leadership creates inclusive and supportive school environments, which in turn promotes the overall development of learners by addressing their emotional, social, and ethical needs alongside their academic progress. The research concludes that when servant leadership is implemented through empathy, relational care, and faith-based principles, it can significantly transform Catholic education. It highlights the need for intentional leadership, systemic support, and the incorporation of culturally and spiritually relevant frameworks, like Ubuntu and Catholic Social Teaching, to nurture compassionate school cultures. These findings have important implications for developing leadership, shaping policies, and advancing holistic, learner-centred education in faith-based school contexts.

This study investigates the influence of generative artificial intelligence (AI) on higher education governance, with a focus on creating a multisectoral and democratized policy framework for St. Paul University Manila (SPUM). It discusses the ethical and practical implications of AI adoption, highlighting the increasing control of AI by global corporations and the risks associated with techno-authoritarianism. The paper asserts that universities, particularly Catholic institutions, must assert leadership in the governance of AI by creating policies that align with their moral and civic responsibilities. By examining both open-source and for-profit AI systems, the study emphasizes the need for universities to manage AI's integration through participatory, transparent governance that incorporates faculty, students, administrators, IT professionals, and community stakeholders. Key mechanisms for user influence on AI, such as prompt engineering and system-level personalization, are also explored, alongside the economic pressures shaping AI's architecture and functionality. The proposed framework offers a balance between centralized control for risk management and decentralized user involvement in decision-making processes. The paper concludes by recommending a localized AI governance policy for SPUM, grounded in Catholic social teachings, and emphasizes the necessity of ongoing review and adaptation to ensure AI's responsible use in teaching, research, and administration.

Alarms about climate change can be found in many daily and weekly news outlets. Many of these alarms raise concerns, rightly, about certain catastrophe to people, the flora and fauna of land, sea, and air, and all of Earth’s ecosystems. Some reports in mainstream media include accounts of the vulnerabilities among people in low-lying coastal communities and other precarious environments with increasingly limited access to water, threats from erratic weather events, to hurricanes, drought, wildfires, extreme heat, sink holes, and volcanic eruptions. Climate catastrophe will affect the most vulnerable people hardest and first with loss of life, greater poverty, food and potable water insecurity, infrastructure collapse, and displacement. This essay explores the challenges of climate-related catastrophes and mitigations efforts by the United Nations, Disability Activists, and Catholic Social Teaching initiatives in reference to Persons with Disability by arguing for the need to consider the threats of catastrophe to vulnerable populations first.

On the Dignity of Society: Catholic Social Teaching and Natural Law. By F.Russell Hittinger, edited by Scott J. Roniger. Washington, D.C., Catholic University of America Press, 2024. Pp. xxx, 421. $85.00 ( <scp>HB</scp> )/$39.95 ( <scp>PB</scp> ).

Exploring the architecture of the human mind manifest in storytelling, J.R.R. Tolkien noted that “the great mythical significance of prohibition” cast in fairy-story is depicted as “The Locked Door” which “stands as an eternal Temptation.” This article asks – do human enhancement technologies tempt us to ignore a prohibition seemingly universal and somehow innate, an eternal Temptation, urging us to pry open the Locked door, a closed garden, and eat a forbidden fruit that promises to lift the strictures of human nature? This article presents an overview of the basic characteristics of human enhancement and applies ethical principles drawn from Catholic social teaching to the legal and public policy controversies surrounding genetic and physical human enhancement technologies as well as the patent eligibility of human DNA segments. I argue that human enhancement technologies that assist but do not replace integral human nature contribute to human ecology while those that tempt us to go beyond the bounds of human nature contribute to a new eugenics.