Lk 22, 39-46 + CSDC and CV

Luke 22, 39-46 + CSDC and CV

CV 59c This universal moral law provides a sound basis for all cultural, religious and political dialogue, and it ensures that the multi-faceted pluralism of cultural diversity does not detach itself from the common quest for truth, goodness and God. Thus adherence to the law etched on human hearts is the precondition for all constructive social cooperation. Every culture has burdens from which it must be freed and shadows from which it must emerge. The Christian faith, by becoming incarnate in cultures and at the same time transcending them, can help them grow in universal brotherhood and solidarity, for the advancement of global and community development.

Agricultural labour merits special attention

CDS 299 Agricultural labour merits special attention, given the important social, cultural and economic role that it continues to play in the economic systems of many countries, and also considering the many problems that need to be met in the context of an ever more globalized economy as well as its growing significance in safeguarding the natural environment. “Radical and urgent changes are therefore needed in order to restore to agriculture — and to rural people — their just value as the basis for a healthy economy, within the social community's development as a whole”.[647] The profound and radical changes underway at the social and cultural levels also in agriculture and in the more expansive rural world urgently call for a thorough examination of the meaning of agricultural work in its many different dimensions. This is a challenge of great importance that must be met with agricultural and environmental policies that are capable of overcoming a concept of welfare continuing from the past and of developing new perspectives for modern agriculture that is in a position to play a significant role in social and economic life. 

Notes: [647] John Paul II, Encyclical Letter Laborem Exercens, 21: AAS 73 (1981), 634.

(Luke 22,39-46) One's neighbour must be loved, even if an enemy

[39] Then going out he went, as was his custom, to the Mount of Olives, and the disciples followed him. [40] When he arrived at the place he said to them, "Pray that you may not undergo the test." [41] After withdrawing about a stone's throw from them and kneeling, he prayed, [42] saying, "Father, if you are willing, take this cup away from me; still, not my will but yours be done." [43] (And to strengthen him an angel from heaven appeared to him. [44] He was in such agony and he prayed so fervently that his sweat became like drops of blood falling on the ground.) [45] When he rose from prayer and returned to his disciples, he found them sleeping from grief. [46] He said to them, "Why are you sleeping? Get up and pray that you may not undergo the test."

CDS 196 The unsurpassed apex of the perspective indicated here is the life of Jesus of Nazareth, the New Man, who is one with humanity even to the point of “death on a cross” (Phil 2:8). In him it is always possible to recognize the living sign of that measureless and transcendent love of God-with-us, who takes on the infirmities of his people, walks with them, saves them and makes them one[423]. In him and thanks to him, life in society too, despite all its contradictions and ambiguities, can be rediscovered as a place of life and hope, in that it is a sign of grace that is continuously offered to all and because it is an invitation to ever higher and more involved forms of sharing. Jesus of Nazareth makes the connection between solidarity and charity shine brightly before all, illuminating the entire meaning of this connection[424]: “In the light of faith, solidarity seeks to go beyond itself, to take on the specifically Christian dimensions of total gratuity, forgiveness and reconciliation. One's neighbour is then not only a human being with his or her own rights and a fundamental equality with everyone else, but becomes the living image of God the Father, redeemed by the blood of Jesus Christ and placed under the permanent action of the Holy Spirit. One's neighbour must therefore be loved, even if an enemy, with the same love with which the Lord loves him or her; and for that person's sake one must be ready for sacrifice, even the ultimate one: to lay down one's life for the brethren (cf. 1 Jn 3:16)”[425].  

  

Notes: [423] Cf. Second Vatican Ecumenical Council, Pastoral Constitution Gaudium et Spes, 32: AAS 58 (1966), 1051. [424] Cf. John Paul II, Encyclical Letter Sollicitudo Rei Socialis, 40: AAS 80 (1988), 568: “Solidarity is undoubtedly a Christian virtue. In what has been said so far it has been possible to identify many points of contact between solidarity and charity, which is the distinguishing mark of Christ's disciples (cf. Jn 13:35)”. [425] John Paul II, Encyclical Letter Sollicitudo Rei Socialis, 40: AAS 80 (1988), 569.

[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)]