Friday, December 20, 2013
Matthew 8, 23-34 + CSDC and CV
(CV12a) The link between Populorum Progressio and the Second
Vatican Council does not mean that Paul VI's social magisterium marked a break
with that of previous Popes, because the Council constitutes a deeper
exploration of this magisterium within the continuity of the Church's life [19]. In this sense, clarity is not served by certain
abstract subdivisions of the Church's social doctrine, which apply categories
to Papal social teaching that are extraneous to it. It is not a case of two
typologies of social doctrine, one pre-conciliar and one post-conciliar,
differing from one another: on the contrary, there is a single teaching, consistent
and at the same time ever new [20].
Notes: [19] Cf. Benedict XVI,
Christmas Address to the Roman Curia,
22 December 2005. [20] Cf. John Paul II, Encyclical
Letter Sollicitudo Rei Socialis,
3: loc. cit., 515.
CSDC 68b. This means that the Church does not
intervene in technical questions with her social doctrine, nor does she propose
or establish systems or models of social organization[93]. This is not part of
the mission entrusted to her by Christ. The
Church's competence comes from the Gospel: from the message that sets man
free, the message proclaimed and borne witness to by the Son of God made man.
Notes: [93] Cf. John
Paul II, Encyclical Letter Sollicitudo Rei Socialis, 41: AAS 80
(1988), 570-572.
[23] He got into a boat and his disciples followed him.
[24] Suddenly a violent storm came up on
the sea, so that the boat was being swamped by waves; but he was asleep. [25]
They came and woke him, saying, "Lord, save us! We are perishing!"
[26] He said to them, "Why are you terrified, O you of little faith?"
Then he got up, rebuked the winds and the sea, and there was great calm. [27]
The men were amazed and said, "What sort of man is this, whom even the
winds and the sea obey?" [28] When he came to the other side, to the
territory of the Gadarenes, two demoniacs who were coming from the tombs met
him. They were so savage that no one could travel by that road. [29] They cried
out, "What have you to do with us, Son of God? Have you come here to
torment us before the appointed time?" [30] Some distance away a herd of
many swine was feeding. [31] The demons pleaded with him, "If you drive us
out, send us into the herd of swine." [32] And he said to them, "Go
then!" They came out and entered the swine, and the whole herd rushed down
the steep bank into the sea where they drowned. [33] The swineherds ran away,
and when they came to the town they reported everything, including what had
happened to the demoniacs. [34] Thereupon the whole town came out to meet
Jesus, and when they saw him they begged him to leave their district.
CSDC 451. The living experience of the divine presence in
history is the foundation of the faith of the people of God: “We were Pharaoh's slaves in Egypt, and the
Lord brought us out of Egypt with a mighty hand” (Deut 6:21). A look at
history permits one to have an overview of the past and discover God at work
from the very beginning: “A wandering Aramean was my father” (Deut
26:5); of his people God can say: “I took your father Abraham from beyond the
river” (Josh 24:3). This reflection permits us to look to the future
with hope, sustained by the promise and the covenant that God continually
renews. The faith of Israel is lived out in the space and time of this world,
perceived not as a hostile environment, nor as an evil from which one must be
freed, but rather as the gift itself of God, as the place and plan that he
entrusts to the responsible management and activity of man. Nature, the
work of God's creative action, is not a dangerous adversary. It is God who made
all things, and with regard to each created reality “God saw that it was good”
(cf. Gen 1:4,10,12,18,21,25). At the summit of this creation, which “was
very good” (Gen 1:31), God placed man. Only man and woman, among all
creatures, were made by God “in his own image” (Gen 1,27). The Lord
entrusted all of creation to their responsibility, charging them to care for
its harmony and development (cf. Gen 1:26-30). This special bond with
God explains the privileged position of the first human couple in the order of
creation.
[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)]
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