Mark 14, 53-65 + CSDC and CV

Mark 14, 53-65 + CSDC and CV

CV 14a. In his Apostolic Letter Octogesima Adveniens of 1971, Paul VI reflected on the meaning of politics, and the danger constituted by utopian and ideological visions that place its ethical and human dimensions in jeopardy. These are matters closely connected with development. Unfortunately the negative ideologies continue to flourish. Paul VI had already warned against the technocratic ideology so prevalent today [26], fully aware of the great danger of entrusting the entire process of development to technology alone, because in that way it would lack direction. Technology, viewed in itself, is ambivalent. If on the one hand, some today would be inclined to entrust the entire process of development to technology, on the other hand we are witnessing an upsurge of ideologies that deny in toto the very value of development, viewing it as radically anti-human and merely a source of degradation.

Notes: [26] Cf. ibid., 34: loc. cit., 274.

God's plan of love in history: an integral and solidary humanism

CSDC 19. The Church, the sign in history of God's love for mankind and of the vocation of the whole human race to unity as children of the one Father[21], intends with this document on her social doctrine to propose to all men and women a humanism that is up to the standards of God's plan of love in history, an integral and solidary humanism capable of creating a new social, economic and political order, founded on the dignity and freedom of every human person, to be brought about in peace, justice and solidarity. This humanism can become a reality if individual men and women and their communities are able to cultivate moral and social virtues in themselves and spread them in society. “Then, under the necessary help of divine grace, there will arise a generation of new men, the moulders of a new humanity”[22].

Notes: [21] Second Vatican Ecumenical Council, Dogmatic Constitution Lumen Gentium, 1: AAS 57 (1965), 5. [22] Second Vatican Ecumenical Council, Pastoral Constitution Gaudium et Spes, 30: AAS 58 (1966), 1050.

(Mk 14, 53-65) You will see the Son of Man seated at the right hand of the Power

[53] They led Jesus away to the high priest, and all the chief priests and the elders and the scribes came together. [54] Peter followed him at a distance into the high priest's courtyard and was seated with the guards, warming himself at the fire. [55] The chief priests and the entire Sanhedrin kept trying to obtain testimony against Jesus in order to put him to death, but they found none. [56] Many gave false witness against him, but their testimony did not agree. [57] Some took the stand and testified falsely against him, alleging, [58] "We heard him say, 'I will destroy this temple made with hands and within three days I will build another not made with hands.'" [59] Even so their testimony did not agree. [60] The high priest rose before the assembly and questioned Jesus, saying, "Have you no answer? What are these men testifying against you?" [61] 16 But he was silent and answered nothing. Again the high priest asked him and said to him, "Are you the Messiah, the son of the Blessed One?" [62] Then Jesus answered, "I am; and 'you will see the Son of Man seated at the right hand of the Power and coming with the clouds of heaven.'" [63] At that the high priest tore his garments and said, "What further need have we of witnesses? [64] You have heard the blasphemy. What do you think?" They all condemned him as deserving to die. [65] Some began to spit on him. They blindfolded him and struck him and said to him, "Prophesy!" And the guards greeted him with blows. 

CSDC 201. Justice is a value that accompanies the exercise of the corresponding cardinal moral virtue[441]. According to its most classic formulation, it “consists in the constant and firm will to give their due to God and neighbour”[442]. From a subjective point of view, justice is translated into behaviour that is based on the will to recognize the other as a person, while, from an objective point of view, it constitutes the decisive criteria of morality in the intersubjective and social sphere[443]. The Church's social Magisterium constantly calls for the most classical forms of justice to be respected: commutative, distributive and legal justice[444]. Ever greater importance has been given to social justice[445], which represents a real development in general justice, the justice that regulates social relationships according to the criterion of observance of the law. Social justice, a requirement related to the social question which today is worldwide in scope, concerns the social, political and economic aspects and, above all, the structural dimension of problems and their respective solutions[446].

  Notes: [441] Cf. Saint Thomas, Summa Theologiae, I-II, q. 6: Ed. Leon. 6, 55-63. [442] Catechism of the Catholic Church, 1807; cf. Saint Thomas Aquinas, Summa Theologiae, II-II, q. 58, a. 1: Ed. Leon. 9, 9-10: “iustitia est perpetua et constans voluntas ius suum unicuique tribuendi”. [443] Cf. John XXIII, Encyclical Letter Pacem in Terris: AAS 55 (1963), 282-283. [444] Cf. Catechism of the Catholic Church, 2411. [445] Cf. Catechism of the Catholic Church, 1928-1942, 2425-2449, 2832; Pius XI, Encyclical Letter Divini Redemptoris: AAS 29 (1937), 92. [446] Cf. John Paul II, Encyclical Letter Laborem Exercens, 2: AAS 73 (1981), 580-583.

[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)]