Matthew 10, 1-15 + CSDC and CV

Matthew 10, 1-15 + CSDC and CV

(CV 14b) Technology, viewed in itself, is ambivalent. If on the one hand, some today would be inclined to entrust the entire process of development to technology, on the other hand we are witnessing an upsurge of ideologies that deny in toto the very value of development, viewing it as radically anti-human and merely a source of degradation. This leads to a rejection, not only of the distorted and unjust way in which progress is sometimes directed, but also of scientific discoveries themselves, which, if well used, could serve as an opportunity of growth for all.

Church's social doctrine belongs to the field of theology and particularly of moral theology

CSDC 72a. The Church's social doctrine was not initially thought of as an organic system but was formed over the course of time, through the numerous interventions of the Magisterium on social issues. The fact that it came about in this manner makes it understandable that certain changes may have taken place with regard to its nature, method and epistemological structure. With significant allusions already being made in Laborem Exercens [100], a decisive clarification in this regard was made in the Encyclical Sollicitudo Rei Socialis: the Church's social doctrine “belongs to the field, not of ideology, but of theology and particularly of moral theology”[101].

Notes: [100] Cf. John Paul II, Encyclical Letter Laborem Exercens, 3: AAS 73 (1981), 583-584. [101] John Paul II, Encyclical Letter Sollicitudo Rei Socialis, 41: AAS 80 (1988), 571.

(Mt 10, 1-15) Church's love for the poor inspired by the Gospel

[1] Then he summoned his twelve disciples and gave them authority over unclean spirits to drive them out and to cure every disease and every illness. [2] The names of the twelve apostles are these: first, Simon called Peter, and his brother Andrew; James, the son of Zebedee, and his brother John; [3] Philip and Bartholomew, Thomas and Matthew the tax collector; James, the son of Alphaeus, and Thaddeus; [4] Simon the Cananean, and Judas Iscariot who betrayed him. [5] Jesus sent out these twelve after instructing them thus, "Do not go into pagan territory or enter a Samaritan town. [6] Go rather to the lost sheep of the house of Israel. [7] As you go, make this proclamation: 'The kingdom of heaven is at hand.' [8] Cure the sick, raise the dead, cleanse lepers, drive out demons. Without cost you have received; without cost you are to give. [9] Do not take gold or silver or copper for your belts; [10] no sack for the journey, or a second tunic, or sandals, or walking stick. The laborer deserves his keep. [11] Whatever town or village you enter, look for a worthy person in it, and stay there until you leave. [12] As you enter a house, wish it peace. [13] If the house is worthy, let your peace come upon it; if not, let your peace return to you. [14] Whoever will not receive you or listen to your words - go outside that house or town and shake the dust from your feet. [15] Amen, I say to you, it will be more tolerable for the land of Sodom and Gomorrah on the day of judgment than for that town.

CSDC 184a. The Church's love for the poor is inspired by the Gospel of the Beatitudes, by the poverty of Jesus and by his attention to the poor. This love concerns material poverty and also the numerous forms of cultural and religious poverty[389]. The Church, “since her origin and in spite of the failing of many of her members, has not ceased to work for their relief, defence and liberation through numerous works of charity which remain indispensable always and everywhere”[390]. Prompted by the Gospel injunction, “You have received without paying, give without pay” (Mt 10:8), the Church teaches that one should assist one's fellow man in his various needs and fills the human community with countless works of corporal and spiritual mercy. “Among all these, giving alms to the poor is one of the chief witnesses to fraternal charity: it is also a work of justice pleasing to God”[391], even if the practice of charity is not limited to alms-giving but implies addressing the social and political dimensions of the problem of poverty. In her teaching the Church constantly returns to this relationship between charity and justice: “When we attend to the needs of those in want, we give them what is theirs, not ours. More than performing works of mercy, we are paying a debt of justice”[392]. The Council Fathers strongly recommended that this duty be fulfilled correctly, remembering that “what is already due in justice is not to be offered as a gift of charity”[393]. Love for the poor is certainly “incompatible with immoderate love of riches or their selfish use” [394] (cf. Jas 5:1-6).

    

 Notes: [389] Cf. Catechism of the Catholic Church, 2444. [390] Catechism of the Catholic Church, 2448. [391] Catechism of the Catholic Church, 2447. [392] Saint Gregory the Great, Regula Pastoralis, 3, 21: PL 77, 87: “Nam cum qualibet necessaria indigentibus ministramus, sua illis reddimus, non nostra largimur; iustitiae potius debitum soluimus, quam misericordiae opera implemus”. [393] Second Vatican Ecumenical Council, Decree Apostolicam Actuositatem, 8: AAS 58 (1966), 845; cf. Catechism of the Catholic Church, 2446. [394] Catechism of the Catholic Church, 2445.

[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)]