John 18, 12-23 + CSDC and CV

John 18, 12-23 + CSDC and CV 

CV 13 a. In addition to its important link with the entirety of the Church's social doctrine, Populorum Progressio is closely connected to the overall magisterium of Paul VI, especially his social magisterium. His was certainly a social teaching of great importance: he underlined the indispensable importance of the Gospel for building a society according to freedom and justice, in the ideal and historical perspective of a civilization animated by love.

  Disarmament must include the banning of weapons that inflict excessively traumatic injury or that strike indiscriminately  

CSDC 510. Disarmament must include the banning of weapons that inflict excessively traumatic injury or that strike indiscriminately. This includes anti-personnel landmines, a type of small arm that is inhumanly insidious because it continues to cause harm even long after the cessation of hostilities. States that produce them, sell them and continue to use them are responsible for seriously delaying the total elimination of these death-dealing weapons.[1075] The international community must continue its committed efforts aimed at mine-clearance, fostering effective cooperation — including education and technical training — with those countries that do not have adequate means to clear their territory of mines with all due urgency and that are not able to offer the necessary assistance to victims of mines.

Notes: [1075] Cf. John Paul II, Message for the 1999 World Day of Peace, 11: AAS 91 (1999), 385-386.

(John 18, 12-23) The band of soldiers, the tribune, and the Jewish guards seized Jesus, bound him

 [12] So the band of soldiers, the tribune, and the Jewish guards seized Jesus, bound him, [13] and brought him to Annas first. He was the father-in-law of Caiaphas, who was high priest that year. [14] It was Caiaphas who had counseled the Jews that it was better that one man should die rather than the people. [15] Simon Peter and another disciple 9 followed Jesus. Now the other disciple was known to the high priest, and he entered the courtyard of the high priest with Jesus. [16] But Peter stood at the gate outside. So the other disciple, the acquaintance of the high priest, went out and spoke to the gatekeeper and brought Peter in. [17] Then the maid who was the gatekeeper said to Peter, "You are not one of this man's disciples, are you?" He said, "I am not." [18] Now the slaves and the guards were standing around a charcoal fire that they had made, because it was cold, and were warming themselves. Peter was also standing there keeping warm. [19] The high priest questioned Jesus about his disciples and about his doctrine. [20] Jesus answered him, "I have spoken publicly to the world. I have always taught in a synagogue or in the temple area where all the Jews gather, and in secret I have said nothing. [21] Why ask me? Ask those who heard me what I said to them. They know what I said." [22] When he had said this, one of the temple guards standing there struck Jesus and said, "Is this the way you answer the high priest?" [23] Jesus answered him, "If I have spoken wrongly, testify to the wrong; but if I have spoken rightly, why do you strike me?"  

CSDC 489. In biblical revelation, peace is much more than the simple absence of war; it represents the fullness of life (cf. Mal 2:5). Far from being the work of human hands, it is one of the greatest gifts that God offers to all men and women, and it involves obedience to the divine plan. Peace is the effect of the blessing that God bestows upon his people: “The Lord lift up his countenance upon you, and give you peace” (Num 6:26). This peace produces fruitfulness (Is 48:19), well-being (cf. Is 48:18), prosperity (cf. Is 54:13), absence of fear (cf. Lev 26:6) and profound joy (cf. Pr 12:20).

 

[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)]