Lk 4, 22-30 + CSDC and CV

Luke 4, 22-30 + CSDC and CV

CV 28b. In economically developed countries, legislation contrary to life is very widespread, and it has already shaped moral attitudes and praxis, contributing to the spread of an anti-birth mentality; frequent attempts are made to export this mentality to other States as if it were a form of cultural progress. Some non-governmental Organizations work actively to spread abortion, at times promoting the practice of sterilization in poor countries, in some cases not even informing the women concerned. Moreover, there is reason to suspect that development aid is sometimes linked to specific health-care policies which de facto involve the imposition of strong birth control measures. Further grounds for concern are laws permitting euthanasia as well as pressure from lobby groups, nationally and internationally, in favour of its juridical recognition.

A significant contribution to the Church's social doctrine comes from the human and the social sciences

 CSDC 78. A significant contribution to the Church's social doctrine comes also from human sciences and the social sciences[109]. In view of that particular part of the truth that it may reveal, no branch of knowledge is excluded. The Church recognizes and receives everything that contributes to the understanding of man in the ever broader, more fluid and more complex net work of his social relationships. She is aware of the fact that a profound understanding of man does not come from theology alone, without the contributions of many branches of knowledge to which theology itself refers. This attentive and constant openness to other branches of knowledge makes the Church's social doctrine reliable, concrete and relevant. Thanks to the sciences, the Church can gain a more precise understanding of man in society, speak to the men and women of her own day in a more convincing manner and more effectively fulfil her task of incarnating in the conscience and social responsibility of our time, the word of God and the faith from which social doctrine flows[110]. This interdisciplinary dialogue also challenges the sciences to grasp the perspectives of meaning, value and commitment that the Church's social doctrine reveals and to “open themselves to a broader horizon, aimed at serving the individual person who is acknowledged and loved in the fullness of his or her vocation”[111]. 

Notes: [109] In this regard, the foundation of the Pontifical Academy of Social Sciences is significant; in the motu proprio establishing the Academy one reads: “Social science research can effectively contribute to improving human relations, as has been shown by the progress achieved in various sectors of society especially during the century now drawing to a close. This is why the Church, ever concerned for man's true good, has turned with growing interest to this field of scientific research in order to obtain concrete information for fulfilling the duties of her Magisterium”: John Paul II, Motu Proprio Socialium Scientiarum (1 January 1994): AAS 86 (1994), 209. [110] Cf. John Paul II, Encyclical Letter Centesimus Annus, 54: AAS 83 (1991), 860. [111] John Paul II, Encyclical Letter Centesimus Annus, 59: AAS 83 (1991), 864.

(Lk 4, 22-30) No prophet is accepted in his own native place

[22] And all spoke highly of him and were amazed at the gracious words that came from his mouth. They also asked, "Isn't this the son of Joseph?" [23] He said to them, "Surely you will quote me this proverb, 'Physician, cure yourself,' and say, 'Do here in your native place the things that we heard were done in Capernaum.'" [24] And he said, "Amen, I say to you, no prophet is accepted in his own native place. [25] Indeed, I tell you, there were many widows in Israel in the days of Elijah when the sky was closed for three and a half years and a severe famine spread over the entire land. [26] It was to none of these that Elijah was sent, but only to a widow in Zarephath in the land of Sidon. [27] Again, there were many lepers in Israel during the time of Elisha the prophet; yet not one of them was cleansed, but only Naaman the Syrian." [28] When the people in the synagogue heard this, they were all filled with fury. [29] They rose up, drove him out of the town, and led him to the brow of the hill on which their town had been built, to hurl him down headlong. [30] But he passed through the midst of them and went away.

CSDC 42. The inner transformation of the human person, in his being progressively conformed to Christ, is the necessary prerequisite for a real transformation of his relationships with others. “It is necessary, then, to appeal to the spiritual and moral capacities of the human person and to the permanent need for his inner conversion, so as to obtain social changes that will really serve him. The acknowledged priority of the conversion of heart in no way eliminates but on the contrary imposes the obligation of bringing the appropriate remedies to institutions and living conditions when they are an inducement to sin, so that they conform to the norms of justice and advance the good rather than hinder it”[43].

Notes: [43] Catechism of the Catholic Church, 1888.

[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)]