Lk 8, 26-39 + CSDC and CV

Luke 8, 26-39 + CSDC and CV

CV 34c. The conviction that man is self-sufficient and can successfully eliminate the evil present in history by his own action alone has led him to confuse happiness and salvation with immanent forms of material prosperity and social action. Then, the conviction that the economy must be autonomous, that it must be shielded from “influences” of a moral character, has led man to abuse the economic process in a thoroughly destructive way. In the long term, these convictions have led to economic, social and political systems that trample upon personal and social freedom, and are therefore unable to deliver the justice that they promise.

Encyclical Letter Divini Redemptoris: communism is intrinsically perverse

CSDC 92b. With the Encyclical Letter Divini Redemptoris [158], on atheistic communism and Christian social doctrine, Pope Pius XI offered a systematic criticism of communism, describing it as “intrinsically perverse”[159], and indicated that the principal means for correcting the evils perpetratedby it could be found in the renewal of Christian life, the practice of evangelical charity, the fulfilment of the duties of justice at both the interpersonal and social levels in relation to the common good, and the institutionalization of professional and interprofessional groups.

Notes:  [158] The official Latin text can be found in AAS 29 (1937), 65-106. [159] Cf. Pius XI, Encyclical Letter Divini Redemptoris: AAS 29 (1937), 130.

(Luke 8, 26-39) Return home and recount what God has done for you

[26] Then they sailed to the territory of the Gerasenes, which is opposite Galilee. [27] When he came ashore a man from the town who was possessed by demons met him. For a long time he had not worn clothes; he did not live in a house, but lived among the tombs. [28] When he saw Jesus, he cried out and fell down before him; in a loud voice he shouted, "What have you to do with me, Jesus, son of the Most High God? I beg you, do not torment me!" [29] For he had ordered the unclean spirit to come out of the man. (It had taken hold of him many times, and he used to be bound with chains and shackles as a restraint, but he would break his bonds and be driven by the demon into deserted places.) [30] Then Jesus asked him, "What is your name?" He replied, "Legion," because many demons had entered him. [31] And they pleaded with him not to order them to depart to the abyss. [32] A herd of many swine was feeding there on the hillside, and they pleaded with him to allow them to enter those swine; and he let them. [33] The demons came out of the man and entered the swine, and the herd rushed down the steep bank into the lake and was drowned. [34] When the swineherds saw what had happened, they ran away and reported the incident in the town and throughout the countryside. [35] People came out to see what had happened and, when they approached Jesus, they discovered the man from whom the demons had come out sitting at his feet. He was clothed and in his right mind, and they were seized with fear. [36] Those who witnessed it told them how the possessed man had been saved. [37] The entire population of the region of the Gerasenes asked Jesus to leave them because they were seized with great fear. So he got into a boat and returned. [38] The man from whom the demons had come out begged to remain with him, but he sent him away, saying, [39] "Return home and recount what God has done for you." The man went off and proclaimed throughout the whole town what Jesus had done for him.

CSDC 452. The relationship of man with the world is a constitutive part of his human identity. This relationship is in turn the result of another still deeper relationship between man and God. The Lord has made the human person to be a partner with him in dialogue. Only in dialogue with God does the human being find his truth, from which he draws inspiration and norms to make plans for the future of the world, which is the garden that God has given him to keep and till (cf. Gen 2: 15). Not even sin could remove this duty, although it weighed down this exalted work with pain and suffering (cf. Gen 3:17-19). Creation is always an object of praise in Israel's prayer: “O Lord, how manifold are your works! In wisdom have you made them all” (Ps 104:24). Salvation is perceived as a new creation that re-establishes that harmony and potential for growth that sin had compromised: “I create new heavens and a new earth” (Is 65:17) — says the Lord — in which “the wilderness becomes a fruitful field ... and righteousness [will] abide in the fruitful field ... My people will abide in a peaceful habitation” (Is 32:1518).

 
[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)]