Matthew 26, 47-56 + CSDC and CV

(CV 42a) Sometimes globalization is viewed in fatalistic terms, as if the dynamics involved were the product of anonymous impersonal forces or structures independent of the human will [102]. In this regard it is useful to remember that while globalization should certainly be understood as a socio-economic process, this is not its only dimension. Underneath the more visible process, humanity itself is becoming increasingly interconnected; it is made up of individuals and peoples to whom this process should offer benefits and development [103], as they assume their respective responsibilities, singly and collectively.

Notes: [102] Cf. Congregation for the Doctrine of the Faith, Instruction on Christian Freedom and Liberation Libertatis Conscientia (22 March 1987), 74: AAS 79 (1987), 587. [103] Cf. John Paul II, Interview published in the Catholic daily newspaper La Croix, 20 August 1997.

Rerum Novarum: defence of the inalienable dignity of workers

CSDC 268. Rerum Novarum is above all a heartfelt defence of the inalienable dignity of workers, connected with the importance of the right to property, the principle of cooperation among the social classes, the rights of the weak and the poor, the obligations of workers and employers and the right to form associations. The orientation of ideas expressed in the Encyclical strengthened the commitment to vitalize Christian social life, which was seen in the birth and consolidation of numerous initiatives of high civic profile: groups and centres for social studies, associations, worker organizations, unions, cooperatives, rural banks, insurance groups and assistance organizations. All of this gave great momentum to labour-related legislation for the protection of workers, above all children and women; to instruction and to the improvement of salaries and cleanliness in the work environment.

(Mt 26, 47-56) For a society reconciled in justice and love

[47] While he was still speaking, Judas, one of the Twelve, arrived, accompanied by a large crowd, with swords and clubs, who had come from the chief priests and the elders of the people. [48] His betrayer had arranged a sign with them, saying, "The man I shall kiss is the one; arrest him." [49] Immediately he went over to Jesus and said, "Hail, Rabbi!" and he kissed him. [50] Jesus answered him, "Friend, do what you have come for." Then stepping forward they laid hands on Jesus and arrested him. [51] And behold, one of those who accompanied Jesus put his hand to his sword, drew it, and struck the high priest's servant, cutting off his ear. [52] Then Jesus said to him, "Put your sword back into its sheath, for all who take the sword will perish by the sword. [53] Do you think that I cannot call upon my Father and he will not provide me at this moment with more than twelve legions of angels? [54] But then how would the scriptures be fulfilled which say that it must come to pass in this way?" [55]  At that hour Jesus said to the crowds, "Have you come out as against a robber, with swords and clubs to seize me? Day after day I sat teaching in the temple area, yet you did not arrest me. [56] But all this has come to pass that the writings of the prophets may be fulfilled." Then all the disciples left him and fled.

CSDC 81. The object of the Church's social doctrine is essentially the same that constitutes the reason for its existence: the human person called to salvation, and as such entrusted by Christ to the Church's care and responsibility[117]. By means of her social doctrine, the Church shows her concern for human life in society, aware that the quality of social life — that is, of the relationships of justice and love that form the fabric of society — depends in a decisive manner on the protection and promotion of the human person, for whom every community comes into existence. In fact, at play in society are the dignity and rights of the person, and peace in the relationships between persons and between communities of persons. These are goods that the social community must pursue and guarantee. In this perspective, the Church's social doctrine has the task of proclamation, but also of denunciation. In the first place it is the proclamation of what the Church possesses as proper to herself: “a view of man and of human affairs in their totality”[118]. This is done not only on the level of principles but also in practice. The Church's social doctrine, in fact, offers not only meaning, value and criteria of judgment, but also the norms and directives of action that arise from these[119]. With her social doctrine the Church does not attempt to structure or organize society, but to appeal to, guide and form consciences. This social doctrine also entails a duty to denounce, when sin is present: the sin of injustice and violence that in different ways moves through society and is embodied in it[120]. By denunciation, the Church's social doctrine becomes judge and defender of unrecognized and violated rights, especially those of the poor, the least and the weak[121]. The more these rights are ignored or trampled, the greater becomes the extent of violence and injustice, involving entire categories of people and large geographical areas of the world, thus giving rise to social questions, that is, to abuses and imbalances that lead to social upheaval. A large part of the Church's social teaching is solicited and determined by important social questions, to which social justice is the proper answer.

Notes: [117] Cf. John Paul II, Encyclical Letter Centesimus Annus, 53: AAS 83 (1991), 859. [118] Paul VI, Encyclical Letter Populorum Progressio, 13: AAS 59 (1967), 264. [119] Cf. Paul VI, Apostolic Letter Octogesima Adveniens, 4: AAS 63 (1971), 403-404; John Paul II, Encyclical Letter Sollicitudo Rei Socialis, 41: AAS 80 (1988), 570-572; Catechism of the Catholic Church, 2423; Congregation for the Doctrine of the Faith, Instruction Libertatis Conscientia, 72: AAS 79 (1987), 586.  [120] Cf. Second Vatican Ecumenical Council, Pastoral Constitution Gaudium et Spes, 25: AAS 58 (1966), 1045-1046.  [121] Cf. Second Vatican Ecumenical Council, Pastoral Constitution Gaudium et Spes, 76: AAS 58 (1966), 1099-1100; Pius XII, Radio Message for the fiftieth anniversary of Rerum Novarum: AAS 33 (1941), 196-197.

[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)]