Matthew 16, 5-12 + CSDC and CV

(CV 24b) In our own day, the State finds itself having to address the limitations to its sovereignty imposed by the new context of international trade and finance, which is characterized by increasing mobility both of financial capital and means of production, material and immaterial. This new context has altered the political power of States.  

Social doctrine designates the doctrinal “corpus” concerning issues relevant to society

CSDC 87a. The term “social doctrine” goes back to Pope Pius XI [139] and designates the doctrinal “corpus” concerning issues relevant to society which, from the Encyclical Letter Rerum Novarum   [140] of Pope Leo XIII, developed in the Church through the Magisterium of the Roman Pontiffs and the Bishops in communion with them[141].

Notes: [139] Cf. Pius XI, Encyclical Letter Quadragesimo Anno: AAS 23 (1931), 179; Pius XII, in his Radio Message for the fiftieth anniversary of Rerum Novarum: AAS 33 (1941), 197, speaks of “Catholic social doctrine” and, in the Encyclical Letter Menti Nostrae of 23 September 1950: AAS 42 (1950), 657, of “the Church's social doctrine”. John XXIII retains the expression “the Church's social doctrine” (Encyclical Letter Mater et Magistra: AAS 53 [1961] , 453; Encyclical Letter Pacem in Terris: AAS 55 [1963] , 300-301) and also uses “Christian social doctrine” (Encyclical Letter Mater et Magistra: AAS 53 [1961] , 453) or even “Catholic social doctrine” (Encyclical Letter Mater et Magistra: AAS 53 [1961] , 454). [140] Cf. Leo XIII, Encyclical Letter Rerum Novarum: Acta Leonis XIII, 11 (1892), 97-144. [141] Cf. John Paul II, Encyclical Letter Laborem Exercens, 3: AAS 73 (1981), 583-584; John Paul II, Encyclical Letter Sollicitudo Rei Socialis, 1: AAS 80 (1988), 513-514. 

(Mt 16, 5-12) Service in politics    

[5] In coming to the other side of the sea, the disciples had forgotten to bring bread. [6] Jesus said to them, "Look out, and beware of the leaven of the Pharisees and Sadducees." [7] They concluded among themselves, saying, "It is because we have brought no bread." [8] When Jesus became aware of this he said, "You of little faith, why do you conclude among yourselves that it is because you have no bread? [9] Do you not yet understand, and do you not remember the five loaves for the five thousand, and how many wicker baskets you took up? [10] Or the seven loaves for the four thousand, and how many baskets you took up? [11] How do you not comprehend that I was not speaking to you about bread? Beware of the leaven of the Pharisees and Sadducees." [12] Then they understood that he was not telling them to beware of the leaven of bread, but of the teaching of the Pharisees and Sadducees. 

CSDC 571. The political commitment of Catholics is often placed in the context of the “autonomy” of the State, that is, the distinction between the political and religious spheres [1194]. This distinction “is a value that has been attained and recognized by the Catholic Church and belongs to the inheritance of contemporary civilization”[1195]. Catholic moral doctrine, however, clearly rejects the prospects of an autonomy that is understood as independence from the moral law: “Such ‘autonomy' refers first of all to the attitude of the person who respects the truths that derive from natural knowledge  regarding man's life in society, even if such truths may also be taught by a specific religion, because truth is one”[1196]. A sincere quest for the truth, using legitimate means to promote and defend the moral truths concerning social life — justice, freedom, respect for life and for other human rights — is a right and duty of all members of a social and political community. When the Church's Magisterium intervenes in issues concerning social and political life, it does not fail to observe the requirements of a correctly understood autonomy, for “the Church's Magisterium does not wish to exercise political power or eliminate the freedom of opinion of Catholics regarding contingent questions. Instead, it intends — as is its proper function — to instruct and illuminate the consciences of the faithful, particularly those involved in political life, so that their actions may always serve the integral promotion of the human person and the common good. The social doctrine of the Church is not an intrusion into the government of individual countries. It is a question of the lay Catholic's duty to be morally coherent, found within one's conscience, which is one and indivisible”[1197].

 Notes: [1194] Cf. Second Vatican Ecumenical Council, Pastoral Constitution Gaudium et Spes, 76: AAS 58 (1966), 1099-1100. [1195] Congregation for the Doctrine of the Faith, Doctrinal Note on Some Questions Regarding the Participation of Catholics in Political Life (24 November 2002), 6: Libreria Editrice Vaticana, Vatican City 2002, p. 11. [1196] Congregation for the Doctrine of the Faith, Doctrinal Note on Some Questions Regarding the Participation of Catholics in Political Life (24 November 2002), 6: Libreria Editrice Vaticana, Vatican City 2002, p. 12. [1197] Congregation for the Doctrine of the Faith, Doctrinal Note on Some Questions Regarding the Participation of Catholics in Political Life (24 November 2002), 6: Libreria Editrice Vaticana, Vatican City 2002, pp. 12-13.

[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)]