Mark 3, 22-30 + CSDC and CV

Mark 3, 22-30 + CSDC and CV

CV 68b. By analogy, the development of peoples goes awry if humanity thinks it can re-create itself through the “wonders” of technology, just as economic development is exposed as a destructive sham if it relies on the “wonders” of finance in order to sustain unnatural and consumerist growth. In the face of such Promethean presumption, we must fortify our love for a freedom that is not merely arbitrary, but is rendered truly human by acknowledgment of the good that underlies it. To this end, man needs to look inside himself in order to recognize the fundamental norms of the natural moral law which God has written on our hearts.

The media often contribute to the injustices and imbalances

CSDC 561. The lay faithful will look upon the media as possible and powerful instruments of solidarity: “Solidarity is a consequence of genuine and right communication and the free circulation of ideas that further knowledge and respect for others”[1176]. This is not the case if the media are used to build and sustain economic systems that serve greed and covetousness. Faced with grave injustices, the decision to ignore completely certain aspects of human suffering reflects an indefensible selectivity[1177]. Communication structures and policies, and the distribution of technology are factors that help to make some people “information rich” and others “information poor” at a time when prosperity, and even survival, depend on information. In this way, the media often contribute to the injustices and imbalances that give rise to the very suffering that they report. Communications and information technology, along with training in its use, must aim at eliminating such injustices and imbalances. 

Notes: [1176] Catechism of the Catholic Church, 2495. [1177] Cf. Pontifical Council for Social Communications, Ethics in Communications (4 June 2000), 14, Libreria Editrice Vaticana, Vatican City 2000, pp. 14-16.

(Mk 3, 22-30) A kingdom divided against itself cannot stand  

[22] The scribes who had come from Jerusalem said, "He is possessed by Beelzebul," and "By the prince of demons he drives out demons." [23] Summoning them, he began to speak to them in parables, "How can Satan drive out Satan? [24] If a kingdom is divided against itself, that kingdom cannot stand. [25] And if a house is divided against itself, that house will not be able to stand. [26] And if Satan has risen up against himself and is divided, he cannot stand; that is the end of him. [27] But no one can enter a strong man's house to plunder his property unless he first ties up the strong man. Then he can plunder his house. [28] Amen, I say to you, all sins and all blasphemies that people utter will be forgiven them. [29] But whoever blasphemes against the holy Spirit will never have forgiveness, but is guilty of an everlasting sin." [30] For they had said, "He has an unclean spirit."

CSDC 382. When human authority goes beyond the limits willed by God, it makes itself a deity and demands absolute submission; it becomes the Beast of the Apocalypse, an image of the power of the imperial persecutor “drunk with the blood of the saints and the blood of the martyrs of Jesus” (Rev 17:6). The Beast is served by the “false prophet” (Rev 19:20), who, with beguiling signs, induces people to adore it. This vision is a prophetic indication of the snares used by Satan to rule men, stealing his way into their spirit with lies. But Christ is the Victorious Lamb who, down the course of human history, overcomes every power that would make it absolute. Before such a power, Saint John suggests the resistance of the martyrs; in this way, believers bear witness that corrupt and satanic power is defeated, because it no longer has any authority over them.

[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)].