Mark 15, 25-37 + CSDC and CV

Mark 15, 25-37 + CSDC and CV

CV 15c. The Apostolic Exhortation Evangelii Nuntiandi, for its part, is very closely linked with development, given that, in Paul VI's words, “evangelization would not be complete if it did not take account of the unceasing interplay of the Gospel and of man's concrete life, both personal and social.”[30] “Between evangelization and human advancement — development and liberation — there are in fact profound links”[31]: on the basis of this insight, Paul VI clearly presented the relationship between the proclamation of Christ and the advancement of the individual in society. Testimony to Christ's charity, through works of justice, peace and development, is part and parcel of evangelization, because Jesus Christ, who loves us, is concerned with the whole person. These important teachings form the basis for the missionary aspect [32] of the Church's social doctrine, which is an essential element of evangelization [33]. The Church's social doctrine proclaims and bears witness to faith. It is an instrument and an indispensable setting for formation in faith.

Notes: . [30] No. 29: AAS 68 (1976), 25. [31] Ibid., 31: loc. cit., 26. [32] Cf. John Paul II, Encyclical Letter Sollicitudo Rei Socialis, 41: loc. cit., 570-572. [33] Cf. ibid.; Id., Encyclical Letter Centesimus Annus, 5, 54: loc. cit., 799, 859-860.

The gratuitous presence of God is manifested in the freeing from slavery and in the promise

CSDC 21b. The gratuitous presence of God — to which his very name alludes, the name he reveals to Moses, “I am who I am” (Ex 3:14) — is manifested in the freeing from slavery and in the promise. These become historical action, which is the origin of the manner in which the Lord's people collectively identify themselves, through the acquisition of freedom and the land that the Lord gives them.

(Mk 15, 25-37) Jesus gave a loud cry and breathed his last

[25] It was nine o'clock in the morning when they crucified him. [26] The inscription of the charge against him read, "The King of the Jews." [27] With him they crucified two revolutionaries, one on his right and one on his left. [28]. [29] Those passing by reviled him, shaking their heads and saying, "Aha! You who would destroy the temple and rebuild it in three days, [30] save yourself by coming down from the cross." [31] Likewise the chief priests, with the scribes, mocked him among themselves and said, "He saved others; he cannot save himself. [32] Let the Messiah, the King of Israel, come down now from the cross that we may see and believe." Those who were crucified with him also kept abusing him. [33] At noon darkness came over the whole land until three in the afternoon. [34] And at three o'clock Jesus cried out in a loud voice, "Eloi, Eloi, lema sabachthani?" which is translated, "My God, my God, why have you forsaken me?" [35] Some of the bystanders who heard it said, "Look, he is calling Elijah." [36] One of them ran, soaked a sponge with wine, put it on a reed, and gave it to him to drink, saying, "Wait, let us see if Elijah comes to take him down." [37] Jesus gave a loud cry and breathed his last.

CSDC 399. Citizens are not obligated in conscience to follow the prescriptions of civil authorities if their precepts are contrary to the demands of the moral order, to the fundamental rights of persons or to the teachings of the Gospel.[820] Unjust laws pose dramatic problems of conscience for morally upright people: when they are called to cooperate in morally evil acts they must refuse.[821] Besides being a moral duty, such a refusal is also a basic human right which, precisely as such, civil law itself is obliged to recognize and protect. “Those who have recourse to conscientious objection must be protected not only from legal penalties but also from any negative effects on the legal, disciplinary, financial and professional plane”.[822] It is a grave duty of conscience not to cooperate, not even formally, in practices which, although permitted by civil legislation, are contrary to the Law of God. Such cooperation in fact can never be justified, not by invoking respect for the freedom of others nor by appealing to the fact that it is foreseen and required by civil law. No one can escape the moral responsibility for actions taken, and all will be judged by God himself based on this responsibility (cf. Rom 2:6; 14:12). 

     

 Notes: [820] Cf. Catechism of the Catholic Church, 2242. [821] Cf. John Paul II, Encyclical Letter Evangelium Vitae, 73: AAS 87 (1995), 486-487. [822] John Paul II, Encyclical Letter Evangelium Vitae, 74: AAS 87 (1995), 488.

 [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)]