Matthew 11, 7-19 + CSDC and CV

(CV 16a) In Populorum Progressio, Paul VI taught that progress, in its origin and essence, is first and foremost a vocation: “in the design of God, every man is called upon to develop and fulfil himself, for every life is a vocation.” [34] This is what gives legitimacy to the Church's involvement in the whole question of development. If development were concerned with merely technical aspects of human life, and not with the meaning of man's pilgrimage through history in company with his fellow human beings, nor with identifying the goal of that journey, then the Church would not be entitled to speak on it. Paul VI, like Leo XIII before him in Rerum Novarum [35], knew that he was carrying out a duty proper to his office by shedding the light of the Gospel on the social questions of his time [36].

Notes: [34] No. 15: loc. cit., 265. [35] Cf. ibid., 2: loc. cit., 258; Leo XIII, Encyclical Letter Rerum Novarum (15 May 1891): Leonis XIII P.M. Acta, XI, Romae 1892, 97-144; John Paul II, Encyclical Letter Sollicitudo Rei Socialis, 8: loc. cit., 519-520; Id., Encyclical Letter Centesimus Annus, 5: loc. cit., 799. [36] Cf. Encyclical Letter Populorum Progressio, 2, 13: loc. cit., 258, 263-264.

Church's social doctrine: centred on the mystery of Christ

CSDC 75b. Being centred on the mystery of Christ, moreover, does not weaken or exclude the role of reason and hence does not deprive the Church's social doctrine of rationality or, therefore, of universal applicability. Since the mystery of Christ illuminates the mystery of man, it gives fullness of meaning to human dignity and to the ethical requirements which defend it. The Church's social doctrine is knowledge enlightened by faith, which, as such, is the expression of a greater capacity for knowledge. It explains to all people the truths that it affirms and the duties that it demands; it can be accepted and shared by all.

(Mt 11, 7-19)  The Church, the Kingdom of God and the renewal of sociale relations 

 [7] As they were going off, Jesus began to speak to the crowds about John, "What did you go out to the desert to see? A reed swayed by the wind? [8] Then what did you go out to see? Someone dressed in fine clothing? Those who wear fine clothing are in royal palaces. [9] Then why did you go out? To see a prophet? Yes, I tell you, and more than a prophet. [10] This is the one about whom it is written: 'Behold, I am sending my messenger ahead of you; he will prepare your way before you.' [11] Amen, I say to you, among those born of women there has been none greater than John the Baptist; yet the least in the kingdom of heaven is greater than he. [12] From the days of John the Baptist until now, the kingdom of heaven suffers violence, and the violent are taking it by force. [13] All the prophets and the law prophesied up to the time of John. [14] And if you are willing to accept it, he is Elijah, the one who is to come. [15] Whoever has ears ought to hear. [16] "To what shall I compare this generation? It is like children who sit in marketplaces and call to one another, [17] 'We played the flute for you, but you did not dance, we sang a dirge but you did not mourn.' [18] For John came neither eating nor drinking, and they said, 'He is possessed by a demon.' [19] The Son of Man came eating and drinking and they said, 'Look, he is a glutton and a drunkard, a friend of tax collectors and sinners.' But wisdom is vindicated by her works."

CSDC 55. The transformation of the world is a fundamental requirement of our time also. To this need the Church's social Magisterium intends to offer the responses called for by the signs of the times, pointing above all to the mutual love between human beings, in the sight of God, as the most powerful instrument of change, on the personal and social levels. Mutual love, in fact, sharing in the infinite love of God, is humanity's authentic purpose, both historical and transcendent. Therefore, “earthly progress must be carefully distinguished from the growth of Christ's kingdom. Nevertheless, to the extent that the former can contribute to the better ordering of human society, it is of vital concern to the kingdom of God”[67].

Notes: [67] Second Vatican Ecumenical Council, Pastoral Constitution Gaudium et Spes, 39: AAS 58 (1966), 1057. 

 
[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)]