Sunday, December 29, 2013
Matthew 10, 16-25 + CSDC and CV
(CV 14c) The idea of a world without development
indicates a lack of trust in man and in God. It is therefore a serious mistake
to undervalue human capacity to exercise control over the deviations of
development or to overlook the fact that man is constitutionally oriented
towards “being more”. Idealizing technical progress, or contemplating the
utopia of a return to humanity's original natural state, are two contrasting ways
of detaching progress from its moral evaluation and hence from our
responsibility.
CSDC 184b. It cannot be defined according to
socio-economic parameters. It is not an ideological or pragmatic system
intended to define and generate economic, political and social relationships,
but is a category unto itself. It is “the accurate formulation of the results
of a careful reflection on the complex realities of human existence, in society
and in the international order, in the light of faith and of the Church's
tradition. Its main aim is to interpret these realities, determining their
conformity with or divergence from the lines of the Gospel teaching on man and
his vocation, a vocation which is at once earthly and transcendent; its aim is
thus to guide Christian behaviour”[102].
Notes: [102] John
Paul II, Encyclical Letter Sollicitudo Rei Socialis, 41: AAS 80
(1988), 571.
[16] "Behold, I am sending you like sheep in the
midst of wolves; so be shrewd as serpents and simple as doves. [17] But beware
of people, for they will hand you over to courts and scourge you in their
synagogues, [18] and you will be led before governors and kings for my sake as
a witness before them and the pagans. [19] When they hand you over, do not
worry about how you are to speak or what you are to say. You will be given at
that moment what you are to say. [20] For it will not be you who speak but the
Spirit of your Father speaking through you. [21] Brother will hand over brother
to death, and the father his child; children will rise up against parents and
have them put to death. [22] You will be hated by all because of my name, but
whoever endures to the end will be saved. [23] When they persecute you in one
town, flee to another. Amen, I say to you, you will not finish the towns of
Israel before the Son of Man comes. [24] No disciple is above his teacher, no
slave above his master. [25] It is enough for the disciple that he become like
his teacher, for the slave that he become like his master. If they have called
the master of the house Beelzebul, how much more those of his household!
CSDC 155. The teachings of Pope John XXIII,[314]
the Second Vatican Council,[315] and Pope Paul VI [316] have given
abundant indication of the concept of human rights as articulated by the
Magisterium. Pope John Paul II has drawn up a list of them in the Encyclical Centesimus Annus: “the right to
life, an integral part of which is the right of the child to develop in the
mother's womb from the moment of conception; the right to live in a
united family and in a moral environment conducive to the growth of the child's
personality; the right to develop one's intelligence and freedom in
seeking and knowing the truth; the right to share in the work which
makes wise use of the earth's material resources, and to derive from that work
the means to support oneself and one's dependents; and the right freely to
establish a family, to have and to rear children through the responsible
exercise of one's sexuality. In a certain sense, the source and synthesis of
these rights is religious freedom, understood as the right to live in
the truth of one's faith and in conformity with one's transcendent dignity as a
person”[317]. The first right presented in this list is the right to life,
from conception to its natural end,[318] which is the condition for the
exercise of all other rights and, in particular, implies the illicitness of
every form of procured abortion and of euthanasia.[319] Emphasis is given to
the paramount value of the right to religious freedom: “all men are to be
immune from coercion on the part of individuals or of social groups and of any
human power, in such wise that no one is to be forced to act in a manner
contrary to his own beliefs, whether privately or publicly, whether alone or in
association with others, within due limits”.[320] The respect of this right is
an indicative sign of “man's authentic progress in any regime, in any society,
system or milieu”[321].
Notes: [314] Cf. John XXIII, Encyclical
Letter Pacem in Terris: AAS 55 (1963), 259-264. [315] Cf. Second
Vatican Ecumenical Council, Pastoral Constitution Gaudium et Spes, 26: AAS
58 (1966), 1046-1047. [316] Cf. Paul VI, Address to the General Assembly of
the United Nations (4 October 1965), 6: AAS 57 (1965), 883-884; Paul VI,
Message to the Bishops Gathered for the Synod (26 October 1974): AAS 66
(1974), 631-639. [317] John Paul II, Encyclical Letter Centesimus Annus,
47: AAS 83 (1991), 851-852; cf. also Address to the 34th General
Assembly of the United Nations (2 October 1979), 13: AAS 71 (1979)
1152-1153. [318] Cf. John Paul II, Encyclical
Letter Evangelium Vitae, 2: AAS 87 (1995), 402. [319] Cf. Second
Vatican Ecumenical Council, Pastoral Constitution Gaudium et Spes, 27: AAS
58 (1966), 1047-1048; John Paul II, Encyclical Letter Veritatis Splendor,
80: AAS 85 (1993), 1197-1198; John Paul II, Encyclical Letter
Evangelium Vitae, 7-28: AAS 87 (1995), 408-433. [320] Second Vatican
Ecumenical Council, Declaration Dignitatis Humanae, 2: AAS 58
(1966), 930-931. [321] John Paul II, Encyclical Letter Redemptor Hominis,
17: AAS 71 (1979), 300.
[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)]
Subscribe to:
Post Comments (Atom)
No comments:
Post a Comment