Matthew 16, 5-12 + CSDC and CV

(CV 24b) In our own day, the State finds itself having to address the limitations to its sovereignty imposed by the new context of international trade and finance, which is characterized by increasing mobility both of financial capital and means of production, material and immaterial. This new context has altered the political power of States.  

Social doctrine designates the doctrinal “corpus” concerning issues relevant to society

CSDC 87a. The term “social doctrine” goes back to Pope Pius XI [139] and designates the doctrinal “corpus” concerning issues relevant to society which, from the Encyclical Letter Rerum Novarum   [140] of Pope Leo XIII, developed in the Church through the Magisterium of the Roman Pontiffs and the Bishops in communion with them[141].

Notes: [139] Cf. Pius XI, Encyclical Letter Quadragesimo Anno: AAS 23 (1931), 179; Pius XII, in his Radio Message for the fiftieth anniversary of Rerum Novarum: AAS 33 (1941), 197, speaks of “Catholic social doctrine” and, in the Encyclical Letter Menti Nostrae of 23 September 1950: AAS 42 (1950), 657, of “the Church's social doctrine”. John XXIII retains the expression “the Church's social doctrine” (Encyclical Letter Mater et Magistra: AAS 53 [1961] , 453; Encyclical Letter Pacem in Terris: AAS 55 [1963] , 300-301) and also uses “Christian social doctrine” (Encyclical Letter Mater et Magistra: AAS 53 [1961] , 453) or even “Catholic social doctrine” (Encyclical Letter Mater et Magistra: AAS 53 [1961] , 454). [140] Cf. Leo XIII, Encyclical Letter Rerum Novarum: Acta Leonis XIII, 11 (1892), 97-144. [141] Cf. John Paul II, Encyclical Letter Laborem Exercens, 3: AAS 73 (1981), 583-584; John Paul II, Encyclical Letter Sollicitudo Rei Socialis, 1: AAS 80 (1988), 513-514. 

(Mt 16, 5-12) Service in politics    

[5] In coming to the other side of the sea, the disciples had forgotten to bring bread. [6] Jesus said to them, "Look out, and beware of the leaven of the Pharisees and Sadducees." [7] They concluded among themselves, saying, "It is because we have brought no bread." [8] When Jesus became aware of this he said, "You of little faith, why do you conclude among yourselves that it is because you have no bread? [9] Do you not yet understand, and do you not remember the five loaves for the five thousand, and how many wicker baskets you took up? [10] Or the seven loaves for the four thousand, and how many baskets you took up? [11] How do you not comprehend that I was not speaking to you about bread? Beware of the leaven of the Pharisees and Sadducees." [12] Then they understood that he was not telling them to beware of the leaven of bread, but of the teaching of the Pharisees and Sadducees. 

CSDC 571. The political commitment of Catholics is often placed in the context of the “autonomy” of the State, that is, the distinction between the political and religious spheres [1194]. This distinction “is a value that has been attained and recognized by the Catholic Church and belongs to the inheritance of contemporary civilization”[1195]. Catholic moral doctrine, however, clearly rejects the prospects of an autonomy that is understood as independence from the moral law: “Such ‘autonomy' refers first of all to the attitude of the person who respects the truths that derive from natural knowledge  regarding man's life in society, even if such truths may also be taught by a specific religion, because truth is one”[1196]. A sincere quest for the truth, using legitimate means to promote and defend the moral truths concerning social life — justice, freedom, respect for life and for other human rights — is a right and duty of all members of a social and political community. When the Church's Magisterium intervenes in issues concerning social and political life, it does not fail to observe the requirements of a correctly understood autonomy, for “the Church's Magisterium does not wish to exercise political power or eliminate the freedom of opinion of Catholics regarding contingent questions. Instead, it intends — as is its proper function — to instruct and illuminate the consciences of the faithful, particularly those involved in political life, so that their actions may always serve the integral promotion of the human person and the common good. The social doctrine of the Church is not an intrusion into the government of individual countries. It is a question of the lay Catholic's duty to be morally coherent, found within one's conscience, which is one and indivisible”[1197].

 Notes: [1194] Cf. Second Vatican Ecumenical Council, Pastoral Constitution Gaudium et Spes, 76: AAS 58 (1966), 1099-1100. [1195] Congregation for the Doctrine of the Faith, Doctrinal Note on Some Questions Regarding the Participation of Catholics in Political Life (24 November 2002), 6: Libreria Editrice Vaticana, Vatican City 2002, p. 11. [1196] Congregation for the Doctrine of the Faith, Doctrinal Note on Some Questions Regarding the Participation of Catholics in Political Life (24 November 2002), 6: Libreria Editrice Vaticana, Vatican City 2002, p. 12. [1197] Congregation for the Doctrine of the Faith, Doctrinal Note on Some Questions Regarding the Participation of Catholics in Political Life (24 November 2002), 6: Libreria Editrice Vaticana, Vatican City 2002, pp. 12-13.

[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)]

Matthew 16, 1-4 + CSDC and CV

Matthew Chapter 16 

Matthew 16, 1-4 + CSDC and CV

(CV 24a) The world that Paul VI had before him — even though society had already evolved to such an extent that he could speak of social issues in global terms — was still far less integrated than today's world. Economic activity and the political process were both largely conducted within the same geographical area, and could therefore feed off one another. Production took place predominantly within national boundaries, and financial investments had somewhat limited circulation outside the country, so that the politics of many States could still determine the priorities of the economy and to some degree govern its performance using the instruments at their disposal. Hence Populorum Progressio assigned a central, albeit not exclusive, role to “public authorities” [59].

Notes: [59] Cf. nos. 23, 33: loc. cit., 268-269, 273-274. 

Social doctrine: destiny of salvation of man is its reason for being

CSDC 86b Mother and Teacher, the Church does not close herself off nor retreat within herself but is always open, reaching out to and turned towards man, whose destiny of salvation is her reason for being. She is in the midst of men and women as the living icon of the Good Shepherd, who goes in search of and finds man where he is, in the existential and historical circumstances of his life. It is there that the Church becomes for man a point of contact with the Gospel, with the message of liberation and reconciliation, of justice and peace.

(Mt 16, 1-4) Service in politics      

[1] The Pharisees and Sadducees came and, to test him, asked him to show them a sign from heaven. [2] He said to them in reply, "(In the evening you say, 'Tomorrow will be fair, for the sky is red'; [3] and, in the morning, 'Today will be stormy, for the sky is red and threatening.' You know how to judge the appearance of the sky, but you cannot judge the signs of the times.) [4] An evil and unfaithful generation seeks a sign, but no sign will be given it except the sign of Jonah." Then he left them and went away.

CSDC 568. The lay faithful are called to identify steps that can be taken in concrete political situations in order to put into practice the principles and values proper to life in society. This calls for a method of discernment [1188], at both the personal and community levels, structured around certain key elements: knowledge of the situations, analyzed with the help of the social sciences and other appropriate tools; systematic reflection on these realities in the light of the unchanging message of the Gospel and the Church's social teaching; identification of choices aimed at assuring that the situation will evolve positively. When reality is the subject of careful attention and proper interpretation, concrete and effective choices can be made. However, an absolute value must never be attributed to these choices because no problem can be solved once and for all. “Christian faith has never presumed to impose a rigid framework on social and political questions, conscious that the historical dimension requires men and women to live in imperfect situations, which are also susceptible to rapid change”[1189].

 Notes: [1188] Cf. Congregation for Catholic Education, Guidelines for the Study and Teaching of the Church's Social Doctrine in the Formation of Priests, 8, Vatican Polyglot Press, Rome 1988, pp. 13-14. [1189] Congregation for the Doctrine of the Faith, Doctrinal Note on Some Questions Regarding the Participation of Catholics in Political Life (24 November 2002), 7: Libreria Editrice Vaticana, Vatican City 2002, pp. 15-16.

[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)]

Matthew 15, 32-39 + CSDC and CV

(CV 23b) After the collapse of the economic and political systems of the Communist countries of Eastern Europe and the end of the so-called opposing blocs, a complete re-examination of development was needed. Pope John Paul II called for it, when in 1987 he pointed to the existence of these blocs as one of the principal causes of underdevelopment [57], inasmuch as politics withdrew resources from the economy and from the culture, and ideology inhibited freedom. Moreover, in 1991, after the events of 1989, he asked that, in view of the ending of the blocs, there should be a comprehensive new plan for development, not only in those countries, but also in the West and in those parts of the world that were in the process of evolving [58]. This has been achieved only in part, and it is still a real duty that needs to be discharged, perhaps by means of the choices that are necessary to overcome current economic problems.

Notes [57] Cf. Encyclical Letter Sollicitudo Rei Socialis, 20: loc. cit., 536-537. [58] Cf. John Paul II, Encyclical Letter Centesimus Annus, 22-29: loc. cit., 819-830.

Church's social doctrine: perennial truth penetrates and permeates new circumstances, paths of justice and peace

CSDC 86a. The Church's social doctrine is presented as a “work site” where the work is always in progress, where perennial truth penetrates and permeates new circumstances, indicating paths of justice and peace. Faith does not presume to confine changeable social and political realities within a closed framework[137]. Rather, the contrary is true: faith is the leaven of innovation and creativity. The teaching that constantly takes this as its starting point “develops through reflection applied to the changing situations of this world, under the driving force of the Gospel as the source of renewal”[138].

Notes: [137] Cf. John Paul II, Encyclical Letter Centesimus Annus, 46: AAS 83 (1991), 850-851.[138] Paul VI, Apostolic Letter Octogesima Adveniens, 42: AAS 63 (1971), 431.

 (Mt 15, 32-39) New heavens and a new earth

  [32] Jesus summoned his disciples and said, "My heart is moved with pity for the crowd, for they have been with me now for three days and have nothing to eat. I do not want to send them away hungry, for fear they may collapse on the way." [33] The disciples said to him, "Where could we ever get enough bread in this deserted place to satisfy such a crowd?" [34] Jesus said to them, "How many loaves do you have?" "Seven," they replied, "and a few fish." [35] He ordered the crowd to sit down on the ground. [36] Then he took the seven loaves and the fish, gave thanks, 14 broke the loaves, and gave them to the disciples, who in turn gave them to the crowds. [37] They all ate and were satisfied. They picked up the fragments left over - seven baskets full. [38] Those who ate were four thousand men, not counting women and children. [39] And when he had dismissed the crowds, he got into the boat and came to the district of Magadan.

CSDC 57. The good things — such as human dignity, brotherhood and freedom, all the good fruits of nature and of human enterprise — that in the Lord's Spirit and according to his command have spread throughout the earth, having been purified of every stain, illuminated and transfigured, belong to the Kingdom of truth and life, of holiness and grace, of justice, of love and of peace that Christ will present to the Father, and it is there that we shall once again find them. The words of Christ in their solemn truth will then resound for all people: “Come, O blessed of my Father, inherit the kingdom prepared for you from the foundation of the world; for I was hungry and you gave me food, I was thirsty and you gave me drink, I was a stranger and you welcomed me, I was naked and you clothed me, I was sick and you visited me, I was in prison and you came to me ... as you did it to one of the least of my brethren, you did it to me” (Mt 25:34-36,40).

[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)]

Matthew 15, 21-31 + CSDC and CV

(CV 23a) Many areas of the globe today have evolved considerably, albeit in problematical and disparate ways, thereby taking their place among the great powers destined to play important roles in the future. Yet it should be stressed that progress of a merely economic and technological kind is insufficient. Development needs above all to be true and integral. The mere fact of emerging from economic backwardness, though positive in itself, does not resolve the complex issues of human advancement, neither for the countries that are spearheading such progress, nor for those that are already economically developed, nor even for those that are still poor, which can suffer not just through old forms of exploitation, but also from the negative consequences of a growth that is marked by irregularities and imbalances.  

Church's social doctrine: capacity for continuous renewal

CSDC 85c. On the other hand, in its constant turning to history and in engaging the events taking place, the Church's social doctrine shows a capacity for continuous renewal. Standing firm in its principles does not make it a rigid teaching system, but a Magisterium capable of opening itself to new things, without having its nature altered by them[135]. It is a teaching that is “subject to the necessary and opportune adaptations suggested by the changes in historical conditions and by the unceasing flow of the events which are the setting of the life of people and society”[136].

Notes: [135] Cf. Congregation for the Doctrine of the Faith, Instruction Libertatis Conscientia, 72: AAS 79 (1987), 585-586. [136] John Paul II, Encyclical Letter Sollicitudo Rei Socialis, 3: AAS 80 (1988), 515.

(Mt 15, 21-31) Jesus, a man of work

[21] Then Jesus went from that place and withdrew to the region of Tyre and Sidon. [22] And behold, a Canaanite woman of that district came and called out, "Have pity on me, Lord, Son of David! My daughter is tormented by a demon." [23] But he did not say a word in answer to her. His disciples came and asked him, "Send her away, for she keeps calling out after us." [24] He said in reply, "I was sent only to the lost sheep of the house of Israel." [25] But the woman came and did him homage, saying, "Lord, help me." [26] He said in reply, "It is not right to take the food of the children 11 and throw it to the dogs." [27] She said, "Please, Lord, for even the dogs eat the scraps that fall from the table of their masters." [28] Then Jesus said to her in reply, "O woman, great is your faith! Let it be done for you as you wish." And her daughter was healed from that hour. [29] Moving on from there Jesus walked by the Sea of Galilee, went up on the mountain, and sat down there. [30] Great crowds came to him, having with them the lame, the blind, the deformed, the mute, and many others. They placed them at his feet, and he cured them. [31] The crowds were amazed when they saw the mute speaking, the deformed made whole, the lame walking, and the  blind able to see, and they glorified the God of Israel.

 

CSDC 261. During his earthly ministry Jesus works tirelessly, accomplishing powerful deeds to free men and women from sickness, suffering and death. The Sabbath — which the Old Testament had put forth as a day of liberation and which, when observed only formally, lost its authentic significance — is reaffirmed by Jesus in its original meaning: “The Sabbath was made for man, not man for the Sabbath” (Mk 2:27). By healing people on this day of rest (cf. Mt 12:9-14; Mk 3:1-6; Lk 6:6-11, 13:10-17, 14:1-6), he wishes to show that the Sabbath is his, because he is truly the Son of God, and that it is the day on which men should dedicate themselves to God and to others. Freeing people from evil, practising brotherhood and sharing: these give to work its noblest meaning, that which allows humanity to set out on the path to the eternal Sabbath, when rest will become the festive celebration to which men and women inwardly aspire. It is precisely in orienting humanity towards this experience of God's Sabbath and of his fellowship of life that work is the inauguration on earth of the new 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)]