Matthew 6, 32  + CSDC and CV

(CV 9b) The Church does not have technical solutions to offer[10] and does not claim “to interfere in any way in the politics of States.”[11] She does, however, have a mission of truth to accomplish, in every time and circumstance, for a society that is attuned to man, to his dignity, to his vocation. Without truth, it is easy to fall into an empiricist and sceptical view of life, incapable of rising to the level of praxis because of a lack of interest in grasping the values — sometimes even the meanings — with which to judge and direct it.

Notes: [10] Cf. Second Vatican Ecumenical Council, Pastoral Constitution on the Church in the Modern World Gaudium et Spes, 36; Paul VI, Apostolic Letter Octogesima Adveniens (14 May 1971), 4: AAS 63 (1971), 403-404; John Paul II, Encyclical Letter Centesimus Annus  (1 May 1991), 43: AAS 83 (1991), 847. [11] Paul VI, Encyclical Letter Populorum Progressio, 13: loc. cit., 263-264.

A city of man more human because it is in greater conformity with the Kingdom of God

CSDC 63b. As the Gospel reverberates by means of the Church in the today of men and women [81], this social doctrine is a word that brings freedom. This means that it has the effectiveness of truth and grace that comes from the Spirit of God, who penetrates hearts, predisposing them to thoughts and designs of love, justice, freedom and peace. Evangelizing the social sector, then, means infusing into the human heart the power of meaning and freedom found in the Gospel, in order to promote a society befitting mankind because it befits Christ: it means building a city of man that is more human because it is in greater conformity with the Kingdom of God.

Notes:[81] Cf. John Paul II, Homily at Pentecost for the First Centenary of Rerum Novarum (19 May 1991): AAS 84 (1992), 282.

(Mt 6, 32) Owners who idolize their goods become owned and enslaved by them 

[32] All these things the pagans seek. Your heavenly Father knows that you need them all.

CSDC 181. To the subjects, whether individuals or communities, that exercise ownership of various types of property accrue a series of objective advantages: better living conditions, security for the future, and a greater number of options from which to choose. On the other hand, property may also bring a series of deceptive promises that are a source of temptation. Those people and societies that go so far as to absolutize the role of property end up experiencing the bitterest type of slavery. In fact, there is no category of possession that can be considered indifferent with regard to the influence that it may have both on individuals and on institutions. Owners who heedlessly idolize their goods (cf. Mt 6:24, 19:21-26; Lk 16:13) become owned and enslaved by them[383]. Only by recognizing that these goods are dependent on God the Creator and then directing their use to the common good, is it possible to give material goods their proper function as useful tools for the growth of individuals and peoples.

    

 Notes: [383] Cf. John Paul II, Encyclical Letter Sollicitudo Rei Socialis, 27-34, 37: AAS 80 (1988), 547-560, 563-564; John Paul II, Encyclical Letter Centesimus Annus, 41: AAS 83 (1991), 843-845.

[Initials and Abbreviations.- CSDC: Pontifical Council for Justice And Peace, Compendium of the Social Doctrine of the Church; -  SDC: Social Doctrine of the Church; - CV: Benedict XVI, Caritas in Veritate (Charity in truth)]