Matthew 3, 1-17 + CSDC and CV

(CV 2c) Truth needs to be sought, found and expressed within the “economy” of charity, but charity in its turn needs to be understood, confirmed and practised in the light of truth. In this way, not only do we do a service to charity enlightened by truth, but we also help give credibility to truth, demonstrating its persuasive and authenticating power in the practical setting of social living. This is a matter of no small account today, in a social and cultural context which relativizes truth, often paying little heed to it and showing increasing reluctance to acknowledge its existence.

A document showing the relationship between this doctrine and the new evangelization appeared to be useful

CSDC 7b. It is in this light that the publication of a document providing the fundamental elements of the social doctrine of the Church, showing the relationship between this doctrine and the new evangelization[6], appeared to be so useful. The Pontifical Council for Justice and Peace, which has drawn up the present document and is fully responsible for its content, prepared the text in a broad-based consultation with its own Members and Consulters, with different Dicasteries of the Roman Curia, with the Bishops' Conferences of various countries, with individual Bishops and with experts on the issues addressed.

Notes: [6] Cf. John Paul II, Post-Synodal Apostolic Exhortation Ecclesia in America, 54: AAS 91 (1999), 790.

(Mt 3, 1-17) To cooperate for the attainment of the common good

[1] In those days John the Baptist appeared, preaching in the desert of Judea [2] (and) saying, "Repent, for the kingdom of heaven is at hand!" [3] It was of him that the prophet Isaiah had spoken when he said: "A voice of one crying out in the desert, 'Prepare the way of the Lord, make straight his paths.'" [4] John wore clothing made of camel's hair and had a leather belt around his waist. His food was locusts and wild honey. [5] At that time Jerusalem, all Judea, and the whole region around the Jordan were going out to him [6] and were being baptized by him in the Jordan River as they acknowledged their sins. [7] When he saw many of the Pharisees and Sadducees coming to his baptism, he said to them, "You brood of vipers! Who warned you to flee from the coming wrath? [8] Produce good fruit as evidence of your repentance. [9] And do not presume to say to yourselves, 'We have Abraham as our father.' For I tell you, God can raise up children to Abraham from these stones. [10] Even now the ax lies at the root of the trees. Therefore every tree that does not bear good fruit will be cut down and thrown into the fire. [11] I am baptizing you with water, for repentance, but the one who is coming after me is mightier than I. I am not worthy to carry his sandals. He will baptize you with the holy Spirit and fire. [12] His winnowing fan is in his hand. He will clear his threshing floor and gather his wheat into his barn, but the chaff he will burn with unquenchable fire." [13] Then Jesus came from Galilee to John at the Jordan to be baptized by him. [14] John tried to prevent him, saying, "I need to be baptized by you, and yet you are coming to me?" [15] Jesus said to him in reply, "Allow it now, for thus it is fitting for us to fulfill all righteousness." Then he allowed him. [16] After Jesus was baptized, he came up from the water and behold, the heavens were opened (for him), and he saw the Spirit of God descending like a dove (and) coming upon him. [17] And a voice came from the heavens, saying, "This is my beloved Son, with whom I am well pleased."

CSDC 384. The human person is the foundation and purpose of political life.[775] Endowed with a rational nature, the human person is responsible for his own choices and able to pursue projects that give meaning to life at the individual and social level. Being open both to the Transcendent and to others is his characteristic and distinguishing trait. Only in relation to the Transcendent and to others does the human person reach the total and complete fulfilment of himself. This means that for the human person, a naturally social and political being, “social life is not something added on” [776] but is part of an essential and indelible dimension. The political community originates in the nature of persons, whose conscience “reveals to them and enjoins them to obey” [777] the order which God has imprinted in all his creatures: “a moral and religious order; and it is this order — and not considerations of a purely extraneous, material order — which has the greatest validity in the solution of problems relating to their lives as individuals and as members of society, and problems concerning individual States and their interrelations”.[778] This order must be gradually discovered and developed by humanity. The political community, a reality inherent in mankind, exists to achieve an end otherwise unobtainable: the full growth of each of its members, called to cooperate steadfastly for the attainment of the common good,[779] under the impulse of their natural inclinations towards what is true and good. 

   

 Notes: [775] Cf. Second Vatican Ecumenical Council, Pastoral Constitution Gaudium et Spes, 25: AAS 58 (1966), 1045-1046; Catechism of the Catholic Church, 1881; Congregation for the Doctrine of the Faith, Doctrinal Note on Some Questions Regarding the Participation of Catholics in Political Life (24 November 2002), 3: Libreria Editrice Vaticana, Vatican City 2002, p. 8. [776] Second Vatican Ecumenical Council, Pastoral Constitution Gaudium et Spes, 25: AAS 58 (1966), 1045. [777] John XXIII, Encyclical Letter Pacem in Terris: AAS 55 (1963), 258. [778] John XXIII, Encyclical Letter Mater et Magistra: AAS 53 (1961), 450. [779] Cf. Second Vatican Ecumenical Council, Pastoral Constitution Gaudium et Spes, 74 AAS 58 (1966), 1095-1097.

[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)]