Mark 2, 21-28 + CSDC and CV

Mark 2, 21-28 + CSDC and CV

CV 67a. In the face of the unrelenting growth of global interdependence, there is a strongly felt need, even in the midst of a global recession, for a reform of the United Nations Organization, and likewise of economic institutions and international finance, so that the concept of the family of nations can acquire real teeth. One also senses the urgent need to find innovative ways of implementing the principle of the responsibility to protect [146] and of giving poorer nations an effective voice in shared decision-making. This seems necessary in order to arrive at a political, juridical and economic order which can increase and give direction to international cooperation for the development of all peoples in solidarity.

Notes: [146] Cf. Benedict XVI, Address to the Members of the General Assembly of the United Nations Organization, New York, 18 April 2008.

Ethical dimension of culture: a priority in the social action of the laity

CSDC 556. The integral perfection of the person and the good of the whole of society are the essential ends of culture[1165]; the ethical dimension of culture is therefore a priority in the social action of the laity. Failure to pay attention to this dimension easily transforms culture into an instrument that impoverishes humanity. A culture can become sterile and headed for decadence when it “becomes inward looking, and tries to perpetuate obsolete ways of living by rejecting any exchange or debate with regard to the truth about man”[1166]. The formation of a culture capable of enriching men and women requires on the contrary the involvement of the whole person, who, in the cultural sphere, expresses his creativity, his intelligence, his knowledge of the world and of human persons; someone moreover who puts to good use his capacity for self-control, personal sacrifice, solidarity and readiness to promote the common good[1167].

Notes: [1165] Cf. Second Vatican Ecumenical Council, Pastoral Constitution Gaudium et Spes, 59: AAS 58 (1966), 1079-1080. [1166] John Paul II, Encyclical Letter Centesimus Annus, 50: AAS 83 (1991), 856. [1167] Cf. John Paul II, Address to UNESCO (2 June 1980), 11: L'Osservatore Romano, English edition, 23 June 1980, p. 10.

(Mk 2, 21-28)  The sabbath was made for man       

[21] No one sews a piece of unshrunken cloth on an old cloak. If he does, its fullness pulls away, the new from the old, and the tear gets worse. [22] Likewise, no one pours new wine into old wineskins. Otherwise, the wine will burst the skins, and both the wine and the skins are ruined. Rather, new wine is poured into fresh wineskins." [23] As he was passing through a field of grain on the sabbath, his disciples began to make a path while picking the heads of grain. [24] At this the Pharisees said to him, "Look, why are they doing what is unlawful on the sabbath?" [25] He said to them, "Have you never read what David did when he was in need and he and his companions were hungry? [26] How he went into the house of God when Abiathar was high priest and ate the bread of offering that only the priests could lawfully eat, and shared it with his companions?" [27] Then he said to them, "The sabbath was made for man, not man for the sabbath. [28] That is why the Son of Man is lord even of the sabbath." 

CSDC 24. Among the many norms which tend to give concrete expression to the style of gratuitousness and sharing in justice which God inspires, the law of the sabbatical year (celebrated every seven years) and that of the jubilee year (celebrated every fifty years) [27] stand out as important guidelines — unfortunately never fully put into effect historically — for the social and economic life of the people of Israel. Besides requiring fields to lie fallow, these laws call for the cancellation of debts and a general release of persons and goods: everyone is free to return to his family of origin and to regain possession of his birthright. This legislation is designed to ensure that the salvific event of the Exodus and fidelity to the Covenant represents not only the founding principle of Israel's social, political and economic life, but also the principle for dealing with questions concerning economic poverty and social injustices. This principle is invoked in order to transform, continuously and from within, the life of the people of the Covenant, so that this life will correspond to God's plan. To eliminate the discrimination and economic inequalities caused by socio-economic changes, every seven years the memory of the Exodus and the Covenant are translated into social and juridical terms, in order to bring the concepts of property, debts, loans and goods back to their deepest meaning.

Notes: [27] These laws are found in Ex 23, Deut 15, Lev 25.

[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)].