Lk 8, 40-48 + CSDC and CV

Luke 8, 40-48 + CSDC and CV

CV 34d.  As I said in my Encyclical Letter Spe Salvi, history is thereby deprived of Christian hope [86], deprived of a powerful social resource at the service of integral human development, sought in freedom and in justice. Hope encourages reason and gives it the strength to direct the will [87]. It is already present in faith, indeed it is called forth by faith. Charity in truth feeds on hope and, at the same time, manifests it. As the absolutely gratuitous gift of God, hope bursts into our lives as something not due to us, something that transcends every law of justice.

Notes: [86] Cf. no. 17: AAS 99 (2007), 1000. [87] Cf. ibid., 23: loc. cit., 1004-1005.  

Pius XII: A new social order guided by morality, law, justice and peace

CSDC 93a. In the Christmas Radio Messages of Pope Pius XII [160], together with other important interventions in social matters, Magisterial reflection on a new social order guided by morality and law, and focusing on justice and peace, become deeper. His pontificate covered the terrible years of the Second World War and the difficult years of reconstruction. He published no social encyclicals but in many different contexts he constantly showed his concern for the international order, which had been badly shaken. “During the war and the post-war period, for many people of all continents and for millions of believers and nonbelievers, the social teaching of Pope Pius XII represented the voice of universal conscience. ... With his moral authority and prestige, Pope Pius XII brought the light of Christian wisdom to countless men of every category and social level”[161].

Notes: [160] Cf. Pius XII, Christmas Radio Messages: on peace and the international order, 1939, AAS 32 (1940), 5-13; 1940, AAS 33 (1941), 5-14; 1941, AAS 34 (1942), 10-21; 1945, AAS 38 (1946), 15-25; 1946, AAS 39 (1947), 7-17; 1948, AAS 41 (1949), 8-16; 1950, AAS 43 (1951), 49-59; 1951, AAS 44 (1952), 5-15; 1954, AAS 47 (1955), 15-28; 1955, AAS 48 (1956), 26-41; on the order within nations, 1942, AAS 35 (1943), 9-24; on democracy, 1944, AAS 37 (1945), 10-23; on the function of Christian civilization, 1 September 1944, AAS 36 (1944), 249-258; on making a return to God in generosity and brotherhood, 1947, AAS 40 (1948), 8-16; on the year of the great return and of great forgiveness, 1949, AAS 42 (1950), 121-133; on the depersonalization of man, 1952, AAS 45 (1953), 33-46; on the role of progress in technology and peace among peoples, 1953, AAS 46 (1954), 5-16. [161] Congregation for Catholic Education, Guidelines for the Study and Teaching of the Church's Social Doctrine in the Formation of Priests, 22, Vatican Polyglot Press, Rome 1988, p. 25.

(Luke 8, 40-48) Daughter, your faith has saved you; go in peace

[40] When Jesus returned, the crowd welcomed him, for they were all waiting for him. [41] And a man named Jairus, an official of the synagogue, came forward. He fell at the feet of Jesus and begged him to come to his house, [42] because he had an only daughter, about twelve years old, and she was dying. As he went, the crowds almost crushed him. [43] And a woman afflicted with hemorrhages for twelve years, who (had spent her whole livelihood on doctors and) was unable to be cured by anyone, [44] came up behind him and touched the tassel on his cloak. Immediately her bleeding stopped. [45] Jesus then asked, "Who touched me?" While all were denying it, Peter said, "Master, the crowds are pushing and pressing in upon you." [46] But Jesus said, "Someone has touched me; for I know that power has gone out from me." [47] When the woman realized that she had not escaped notice, she came forward trembling. Falling down before him, she explained in the presence of all the people why she had touched him and how she had been healed immediately. [48] He said to her, "Daughter, your faith has saved you; go in peace."

CSDC 261. During his earthly ministry Jesus works tirelessly, accomplishing powerful deeds to free men and women from sickness, suffering and death. The Sabbath — which the Old Testament had put forth as a day of liberation and which, when observed only formally, lost its authentic significance — is reaffirmed by Jesus in its original meaning: “The Sabbath was made for man, not man for the Sabbath” (Mk 2:27). By healing people on this day of rest (cf. Mt 12:9-14; Mk 3:1-6; Lk 6:6-11, 13:10-17, 14:1-6), he wishes to show that the Sabbath is his, because he is truly the Son of God, and that it is the day on which men should dedicate themselves to God and to others. Freeing people from evil, practising brotherhood and sharing: these give to work its noblest meaning, that which allows humanity to set out on the path to the eternal Sabbath, when rest will become the festive celebration to which men and women inwardly aspire. It is precisely in orienting humanity towards this experience of God's Sabbath and of his fellowship of life that work is the inauguration on earth of the new creation.

 
 [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)]