Mark 15,42-47 + CSDC and CV

Mark 15,42-47 + CSDC and CV

CV 17a. A vocation is a call that requires a free and responsible answer. Integral human development presupposes the responsible freedom of the individual and of peoples: no structure can guarantee this development over and above human responsibility. The “types of messianism which give promises but create illusions[38] always build their case on a denial of the transcendent dimension of development, in the conviction that it lies entirely at their disposal. This false security becomes a weakness, because it involves reducing man to subservience, to a mere means for development, while the humility of those who accept a vocation is transformed into true autonomy, because it sets them free. Paul VI was in no doubt that obstacles and forms of conditioning hold up development, but he was also certain that “each one remains, whatever be these influences affecting him, the principal agent of his own success or failure.”[39]

Notes: [38] Ibid., 11: loc. cit., 262; cf. John Paul II, Encyclical Letter Centesimus Annus, 25: loc. cit., 822-824. [39] Encyclical Letter Populorum Progressio, 15: loc. cit., 265.

Fidelity to the one true God and social relations among the people of the Covenant

CSDC 23. There comes from the Decalogue a commitment that concerns not only fidelity to the one true God, but also the social relations among the people of the Covenant. These relations are regulated, in particular, by what has been called the right of the poor: “If there is among you a poor man, one of your brethren, ... you shall not harden your heart or shut your hand against your poor brother, but you shall open your hand to him, and lend him sufficient for his need” (Deut 15:7-8). All of this applies also to strangers: “When a stranger sojourns with you in your land, you shall not do him wrong. The stranger who sojourns with you shall be to you as the native among you, and you shall love him as yourself; for you were strangers in the land of Egypt: I am the Lord your God” (Lev 19:33-34). The gift of freedom and the Promised Land, and the gift of the Covenant on Sinai and the Ten Commandments are therefore intimately linked to the practices which must regulate, in justice and solidarity, the development of Israelite society.

(Mk 15,42-47) Laid him in a tomb that had been hewn out of the rock

[42] When it was already evening, since it was the day of preparation, the day before the sabbath, [43] Joseph of Arimathea, a distinguished member of the council, who was himself awaiting the kingdom of God, came and courageously went to Pilate and asked for the body of Jesus. [44] Pilate was amazed that he was already dead. He summoned the centurion and asked him if Jesus had already died. [45] And when he learned of it from the centurion, he gave the body to Joseph. [46] Having bought a linen cloth, he took him down, wrapped him in the linen cloth and laid him in a tomb that had been hewn out of the rock. Then he rolled a stone against the entrance to the tomb. [47] Mary Magdalene and Mary the mother of Joses watched where he was laid. 

CSDC 400. Recognizing that natural law is the basis for and places limits on positive law means admitting that it is legitimate to resist authority should it violate in a serious or repeated manner the essential principles of natural law. Saint Thomas Aquinas writes that “one is obliged to obey ... insofar as it is required by the order of justice”.[823] Natural law is therefore the basis of the right to resistance. There can be many different concrete ways this right may be exercised; there are also many different ends that may be pursued. Resistance to authority is meant to attest to the validity of a different way of looking at things, whether the intent is to achieve partial change, for example, modifying certain laws, or to fight for a radical change in the situation. 

Notes: [823] Saint Thomas Aquinas, Summa Theologiae, II-II, q. 104, a. 6, ad 3um: Ed. Leon. 9, 392: “principibus saecularibus intantum homo oboedire tenetur, inquantum ordo iustitiae requirit”.

[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)]