Lk 23, 34-43 + CSDC and CV

Luke 23, 34-43 + CSDC and CV

CV 62a Another aspect of integral human development that is worthy of attention is the phenomenon of migration. This is a striking phenomenon because of the sheer numbers of people involved, the social, economic, political, cultural and religious problems it raises, and the dramatic challenges it poses to nations and the international community. We can say that we are facing a social phenomenon of epoch-making proportions that requires bold, forward-looking policies of international cooperation if it is to be handled effectively.

Unions and other forms of labour associations are to work in cooperation with other social entities 

CDS 307 Beyond their function of defending and vindicating, unions have the duty of acting as representatives working for “the proper arrangement of economic life” and of educating the social consciences of workers so that they will feel that they have an active role, according to their proper capacities and aptitudes, in the whole task of economic and social development and in the attainment of the universal common good.[671] Unions and other forms of labour associations are to work in cooperation with other social entities and are to take an interest in the management of public matters. Union organizations have the duty to exercise influence in the political arena, making it duly sensitive to labour problems and helping it to work so that workers' rights are respected. Unions do not, however, have the character of “political parties” struggling for power, and they should not be forced to submit to the decisions of political parties nor be too closely linked to them. “In such a situation they easily lose contact with their specific role, which is to secure the just rights of workers within the framework of the common good of the whole of society; instead they become an instrument used for other purposes”.[672]  

Notes: [671] Cf. Second Vatican Ecumenical Council, Pastoral Constitution Gaudium et Spes, 68: AAS 58 (1966), 1090. [672] John Paul II, Encyclical Letter Laborem Exercens, 20: AAS 73 (1981), 631.

(Luke 23,34-43) I say to you, today you will be with me in Paradise   

[34] [Then Jesus said, "Father, forgive them, they know not what they do."] They divided his garments by casting lots. [35] The people stood by and watched; the rulers, meanwhile, sneered at him and said, "He saved others, let him save himself if he is the chosen one, the Messiah of God." [36] Even the soldiers jeered at him. As they approached to offer him wine [37] they called out, "If you are King of the Jews, save yourself." [38] Above him there was an inscription that read, "This is the King of the Jews." [39] Now one of the criminals hanging there reviled Jesus, saying, "Are you not the Messiah? Save yourself and us." [40] The other, however, rebuking him, said in reply, "Have you no fear of God, for you are subject to the same condemnation? [41] And indeed, we have been condemned justly, for the sentence we received corresponds to our crimes, but this man has done nothing criminal." [42] Then he said, "Jesus, remember me when you come into your kingdom." [43] He replied to him, "Amen, I say to you, today you will be with me in Paradise."

CDS 405 The Church sees as a sign of hope “a growing public opposition to the death penalty, even when such a penalty is seen as a kind of ‘legitimate defence' on the part of society. Modern society in fact has the means of effectively suppressing crime by rendering criminals harmless without definitively denying them the chance to reform”.[833] Whereas, presuming the full ascertainment of the identity and responsibility of the guilty party, the traditional teaching of the Church does not exclude the death penalty “when this is the only practicable way to defend the lives of human beings effectively against the aggressor”.[834] Bloodless methods of deterrence and punishment are preferred as “they better correspond to the concrete conditions of the common good and are more in conformity to the dignity of the human person”.[835] The growing number of countries adopting provisions to abolish the death penalty or suspend its application is also proof of the fact that cases in which it is absolutely necessary to execute the offender “are very rare, if not practically non-existent”.[836] The growing aversion of public opinion towards the death penalty and the various provisions aimed at abolishing it or suspending its application constitute visible manifestations of a heightened moral awareness.

Notes: [833] John Paul II, Encyclical Letter Evangelium Vitae, 27: AAS 87 (1995), 432. [834] Catechism of the Catholic Church, 2267. [835] Catechism of the Catholic Church, 2267. [836] John Paul II, Encyclical Letter Evangelium Vitae, 56: AAS 87 (1995), 464; cf. also John Paul II, Message for the 2001 World Day of Peace, 19: AAS 93 (2001), 244, where recourse to the death penalty is described as “unnecessary”.

[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)]