Friday, January 10, 2014
Matthew 12, 9-14 + CSDC and CV
(CV 17b) This freedom concerns the type of development
we are considering, but it also affects situations of underdevelopment which
are not due to chance or historical necessity, but are attributable to human
responsibility. This is why “the peoples in hunger are making a dramatic appeal
to the peoples blessed with abundance”[40]. This too is
a vocation, a call addressed by free subjects to other free subjects in favour
of an assumption of shared responsibility. Paul VI had a keen sense of the
importance of economic structures and institutions, but he had an equally clear
sense of their nature as instruments of human freedom. Only when it is free can
development be integrally human; only in a climate of responsible freedom can
it grow in a satisfactory manner.
Notes: [40] Ibid., 3: loc. cit., 258.
CSDC 78a. A
significant contribution to the Church's social doctrine comes also from human
sciences and the social sciences [109]. In
view of that particular part of the truth that it may reveal, no branch of
knowledge is excluded.
Notes: [109] In this regard, the foundation of the
Pontifical Academy of Social Sciences is significant; in the motu proprio establishing
the Academy one reads: “Social science research can effectively contribute to
improving human relations, as has been shown by the progress achieved in
various sectors of society especially during the century now drawing to a
close. This is why the Church, ever concerned for man's true good, has turned
with growing interest to this field of scientific research in order to obtain
concrete information for fulfilling the duties of her Magisterium”: John Paul
II, Motu Proprio Socialium Scientiarum (1 January 1994): AAS 86
(1994), 209.
[9] Moving on from there, he went into their synagogue.
[10] And behold, there was a man there who had a withered hand. They questioned
him, "Is it lawful to cure on the sabbath?" so that they might accuse
him. [11] He said to them, "Which one of you who has a sheep that falls
into a pit on the sabbath will not take hold of it and lift it out? [12] How
much more valuable a person is than a sheep. So it is lawful to do good on the
sabbath." [13] Then he said to the man, "Stretch out your hand."
He stretched it out, and it was restored as sound as the other. [14] But the
Pharisees went out and took counsel against him to put him to death.
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)]
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