Matthew 5, 1-8 + CSDC and CV  

(CV 4b) In the present social and cultural context, where there is a widespread tendency to relativize truth, practising charity in truth helps people to understand that adhering to the values of Christianity is not merely useful but essential for building a good society and for true integral human development. A Christianity of charity without truth would be more or less interchangeable with a pool of good sentiments, helpful for social cohesion, but of little relevance. In other words, there would no longer be any real place for God in the world. Without truth, charity is confined to a narrow field devoid of relations. It is excluded from the plans and processes of promoting human development of universal range, in dialogue between knowledge and praxis.

The passing of time and the changing of social circumstances will require a constant updating of the reflections

CSDC 9b. The exposition of the Church's social doctrine is meant to suggest a systematic approach for finding solutions to problems, so that discernment, judgment and decisions will correspond to reality, and so that solidarity and hope will have a greater impact on the complexities of current situations. These principles, in fact, are interrelated and shed light on one another mutually, insofar as they are an expression of Christian anthropology[8], fruits of the revelation of God's love for the human person. However, it must not be forgotten that the passing of time and the changing of social circumstances will require a constant updating of the reflections on the various issues raised here, in order to interpret the new signs of the times.

Notes: [8] Cf. John Paul II, Encyclical Letter Centesimus Annus, 55: AAS 83 (1991), 860.

(Mt 5, 1-8) That full humanism which the Church hopes for  

[1] When he saw the crowds, he went up the mountain, and after he had sat down, his disciples came to him. [2] He began to teach them, saying: [3] "Blessed are the poor in spirit, for theirs is the kingdom of heaven. [4] Blessed are they who mourn, for they will be comforted. [5] Blessed are the meek, for they will inherit the land. [6] Blessed are they who hunger and thirst for righteousness, for they will be satisfied. [7] Blessed are the merciful, for they will be shown mercy. [8] Blessed are the clean of heart, for they will see God.

CSDC 449. At the beginning of the New Millennium, the poverty of billions of men and women is “the one issue that most challenges our human and Christian consciences”.[935] Poverty poses a dramatic problem of justice; in its various forms and with its various effects, it is characterized by an unequal growth that does not recognize the “equal right of all people to take their seat ‘at the table of the common banquet' “.[936] Such poverty makes it impossible to bring about that full humanism which the Church hopes for and pursues so that persons and peoples may “be more” [937] and live in conditions that are more human.[938] The fight against poverty finds a strong motivation in the option or preferential love of the Church for the poor.[939] In the whole of her social teaching the Church never tires of emphasizing certain fundamental principles of this teaching, first and foremost, the universal destination of goods.[940] Constantly reaffirming the principle of solidarity, the Church's social doctrine demands action to promote “the good of all and of each individual, because we are all really responsible for all”.[941] The principle of solidarity, even in the fight against poverty, must always be appropriately accompanied by that of subsidiarity, thanks to which it is possible to foster the spirit of initiative, the fundamental basis of all social and economic development in poor countries.[942] The poor should be seen “not as a problem, but as people who can become the principal builders of a new and more human future for everyone”.[943]

Notes: [935] John Paul II, Message for the 2000 World Day of Peace, 14: AAS 92 (2000), 366; cf. John Paul II, Message for the 1993 World Day of Peace, 1: AAS 85 (1993), 429-430. [936] John Paul II, Encyclical Letter Sollicitudo Rei Socialis, 33: AAS 80 (1988), 558; cf. Paul VI, Encyclical Letter Populorum Progressio, 47: AAS 59 (1967), 280. [937] Paul VI, Encyclical Letter Populorum Progressio, 6: AAS 59 (1967), 260; cf. John Paul II, Encyclical Letter Sollicitudo Rei Socialis, 28: AAS 80 (1988), 548-550. [938] Cf. Paul VI, Encyclical Letter Populorum Progressio, 20-21: AAS 59 (1967), 267-268. [939] Cf. John Paul II, Address to the Third General Conference of Latin American Bishops, Puebla, Mexico (28 January 1979), I/8: AAS 71 (1979), 194-195. [940] Cf. Paul VI, Encyclical Letter Populorum Progressio, 22: AAS 59 (1967), 268. [941] John Paul II, Encyclical Letter Sollicitudo Rei Socialis, 38: AAS 80 (1988), 566. [942] Cf. Paul VI, Encyclical Letter Populorum Progressio, 55: AAS 59 (1967), 284; John Paul II, Encyclical Letter Sollicitudo Rei Socialis, 44: AAS 80 (1988), 575-577. [943] John Paul II, Message for the World Day of Peace 2000, 14: AAS 92 (2000), 366.

[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)]