Matthew 22, 41-46 + CSDC and CV   

(CV 34f) Likewise the truth of ourselves, of our personal conscience, is first of all given to us. In every cognitive process, truth is not something that we produce, it is always found, or better, received. Truth, like love, “is neither planned nor willed, but somehow imposes itself upon human beings”[89]. Because it is a gift received by everyone, charity in truth is a force that builds community, it brings all people together without imposing barriers or limits.

Notes: [89] Benedict XVI, Encyclical Letter Deus Caritas Est, 3: loc. cit., 219.

Sollicitudo Rei Socialis: differences between progress and development

CSDC 102b. The Encyclical presents differences between progress and development, and insists that “true development cannot be limited to the multiplication of goods and service — to what one possesses — but must contribute to the fullness of the ‘being' of man. In this way the moral nature of real development is meant to be shown clearly”[190].

Notes: [190] Congregation for Catholic Education, Guidelines for the Study and Teaching of the Church's Social Doctrine in the Formation of Priests, 26, Vatican Polyglot Press, Rome 1988, p. 32.

(Mt 22, 41-46) Christ the conqueror of death reigns over the universe

[41] While the Pharisees were gathered together, Jesus questioned them, [42] saying, "What is your opinion about the Messiah? Whose son is he?" They replied, "David's." [43] He said to them, "How, then, does David, inspired by the Spirit, call him 'lord,' saying: [44] 'The Lord said to my lord, "Sit at my right hand until I place your enemies under your feet"'? [45] If David calls him 'lord,' how can he be his son?" [46] No one was able to answer him a word, nor from that day on did anyone dare to ask him any more questions.

CSDC 383. The Church proclaims that Christ, the conqueror of death, reigns over the universe that he himself has redeemed. His kingdom includes even the present times and will end only when everything is handed over to the Father and human history is brought to completion in the final judgment (cf. 1 Cor 15:20-28). Christ reveals to human authority, always tempted by the desire to dominate, its authentic and complete meaning as service. God is the one Father, and Christ the one Teacher, of all mankind, and all people are brothers and sisters. Sovereignty belongs to God. The Lord, however, “has not willed to reserve to himself all exercise of power. He entrusts to every creature the functions it is capable of performing, according to the capacities of its own nature. This mode of governance ought to be followed in social life. The way God acts in governing the world, which bears witness to such great regard for human freedom, should inspire the wisdom of those who govern human communities. They should behave as ministers of divine providence”.[773] The biblical message provides endless inspiration for Christian reflection on political power, recalling that it comes from God and is an integral part of the order that he created. This order is perceived by the human conscience and, in social life, finds its fulfilment in the truth, justice, freedom and solidarity that bring peace.[774] 

     

Notes: [773] Catechism of the Catholic Church, 1884. [774] Cf. John XXIII, Encyclical Letter Pacem in Terris: AAS 55 (1963), 266-267, 281-291, 301-302; John Paul II, Encyclical Letter Sollicitudo Rei Socialis, 39: AAS 80 (1988), 566-568.

[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)]