Mark 15,1-15 + CSDC and CV

Mark 15,1-15 + CSDC and CV

CV 15a. Two further documents by Paul VI without any direct link to social doctrine — the Encyclical Humanae Vitae (25 July 1968) and the Apostolic Exhortation Evangelii Nuntiandi (8 December 1975) — are highly important for delineating the fully human meaning of the development that the Church proposes. It is therefore helpful to consider these texts too in relation to  Populorum Progressio. The Encyclical Humanae Vitae emphasizes both the unitive and the procreative meaning of sexuality, thereby locating at the foundation of society the married couple, man and woman, who accept one another mutually, in distinction and in complementarity: a couple, therefore, that is open to life [27].

Notes: [27] Cf. nos. 8-9: AAS 60 (1968), 485-487; Benedict XVI, Address to the participants at the International Congress promoted by the Pontifical Lateran University on the fortieth anniversary of Paul VI’s Encyclical  Humanae Vitae, 10 May 2008.

Whatever you wish that men should do to you, do so to them

CSDC 20a. In every religious experience, therefore, importance attaches to the dimension of gift and gratuitousness, which is seen as an underlying element of the experience that the human beings have of their existence together with others in the world, as well as to the repercussions of this dimension on the human conscience, which senses that it is called to manage responsibly and together with others the gift received. Proof of this is found in the universal recognition of the golden rule, which expresses on the level of human relations the injunction addressed by the Mystery to men and women: “Whatever you wish that men should do to you, do so to them” (Mt 7:12)[23].

Notes: [23] Cf. Catechism of the Catholic Church, 1789, 1970, 2510.

(Mk 15,1-15) They only shouted the louder "Crucify him"

 [1] As soon as morning came, the chief priests with the elders and the scribes, that is, the whole Sanhedrin, held a council. They bound Jesus, led him away, and handed him over to Pilate. [2] Pilate questioned him, "Are you the king of the Jews?" He said to him in reply, "You say so." [3] The chief priests accused him of many things. [4] Again Pilate questioned him, "Have you no answer? See how many things they accuse you of." [5] Jesus gave him no further answer, so that Pilate was amazed. [6] Now on the occasion of the feast he used to release to them one prisoner whom they requested. [7] A man called Barabbas was then in prison along with the rebels who had committed murder in a rebellion. [8] The crowd came forward and began to ask him to do for them as he was accustomed. [9] Pilate answered, "Do you want me to release to you the king of the Jews?" [10] For he knew that it was out of envy that the chief priests had handed him over. [11] But the chief priests stirred up the crowd to have him release Barabbas for them instead. [12] Pilate again said to them in reply, "Then what (do you want) me to do with (the man you call) the king of the Jews?" [13] They shouted again, "Crucify him." [14] Pilate said to them, "Why? What evil has he done?" They only shouted the louder, "Crucify him." [15] So Pilate, wishing to satisfy the crowd, released Barabbas to them and, after he had Jesus scourged, handed him over to be crucified.

CSDC 158. The solemn proclamation of human rights is contradicted by a painful reality of violations, wars and violence of every kind, in the first place, genocides and mass deportations, the spreading on a virtual worldwide dimension of ever new forms of slavery such as trafficking in human beings, child soldiers, the exploitation of workers, illegal drug trafficking, prostitution. “Even in countries with democratic forms of government, these rights are not always fully respected”.[331] Unfortunately, there is a gap between the “letter” and the “spirit” of human rights,[332] which can often be attributed to a merely formal recognition of these rights. The Church's social doctrine, in consideration of the privilege accorded by the Gospel to the poor, repeats over and over that “the more fortunate should renounce some of their rights so as to place their goods more generously at the service of others” and that an excessive affirmation of equality “can give rise to an individualism in which each one claims his own rights without wishing to be answerable for the common good”.[333]

  

Notes: [331] John Paul II, Encyclical Letter Centesimus Annus, 47: AAS 83 (1991), 852. 

[332] Cf. John Paul II, Encyclical Letter Redemptor Hominis, 17: AAS 71 (1979), 295-300. [333] Paul VI, Encyclical Letter Octogesima Adveniens, 23: AAS 63 (1971), 418.

[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)]