Friday, February 28, 2014
Matthew 21, 14-17 + CSDC and CV
(CV 32c) It should be remembered that the reduction of cultures to the technological
dimension, even if it favours short-term profits, in the long term impedes
reciprocal enrichment and the dynamics of cooperation. It is important to distinguish
between short- and long-term economic or sociological considerations. Lowering
the level of protection accorded to the rights of workers, or abandoning
mechanisms of wealth redistribution in order to increase the country's
international competitiveness, hinder the achievement of lasting development.
Moreover, the human consequences of current tendencies towards a short-term
economy — sometimes very short-term — need to be carefully evaluated. This
requires further and deeper reflection on the meaning of the economy and its
goals [84], as well as a profound and far-sighted revision of the current
model of development, so as to correct its dysfunctions and deviations. This is
demanded, in any case, by the earth's state of ecological health; above all it
is required by the cultural and moral crisis of man, the symptoms of which have
been evident for some time all over the world.
Notes: [84] Cf. John Paul II, Message for the 2000 World Day of Peace, 15: AAS 92 (2000), 366.
CSDC 97. Another very important document of the
Second Vatican Council in the corpus of the Church's social doctrine is the
Declaration Dignitatis Humanae [179], in which the right to
religious freedom is clearly proclaimed. The document presents the theme in
two chapters. The first, of a general character, affirms that religious freedom
is based on the dignity of the human person and that it must be sanctioned as a
civil right in the legal order of society. The second chapter deals with the
theme in the light of Revelation and clarifies its pastoral implications,
pointing out that it is a right that concerns not only people as individuals
but also the different communities of people.
Notes: [179] Cf.
Second Vatican Ecumenical Council, Declaration Dignitatis Humanae:
AAS 58 (1966), 929-946.
[14] The blind and the lame approached him in the temple
area, and he cured them. [15] When the chief priests and the scribes saw the
wondrous things he was doing, and the children crying out in the temple area,
"Hosanna to the Son of David," they were indignant [16] and said to
him, "Do you hear what they are saying?" Jesus said to them,
"Yes; and have you never read the text, 'Out of the mouths of infants and
nurslings you have brought forth praise'?" [17] And leaving them, he went
out of the city to Bethany, and there he spent the night.
CSDC 263. Work represents a fundamental dimension
of human existence as participation not only in the act of creation but also in
that of redemption. Those who put up with the difficult rigours of work in
union with Jesus cooperate, in a certain sense, with the Son of God in his work
of redemption and show that they are disciples of Christ bearing his cross,
every day, in the activity they are called to do. In this perspective, work can
be considered a means of sanctification and an enlivening of earthly realities
with the Spirit of Christ.[576] Understood in this way, work is an expression
of man's full humanity, in his historical condition and his eschatological
orientation. Man's free and responsible action reveals his intimate
relationship with the Creator and his creative power. At the same time, it is a
daily aid in combating the disfigurement of sin, even when it is by the sweat
of his brow that man earns his bread.
Notes: [576] Cf. Catechism of the Catholic Church, 2427; John Paul II,
Encyclical Letter Laborem Exercens, 27: AAS 73 (1981), 644-647.
[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)]
Thursday, February 27, 2014
Matthew 21, 12-13 + CSDC and CV
Matthew 21, 12-13 + CSDC and CV
(CV 32b) Through the systemic increase of
social inequality, both within a single country and between the populations of
different countries (i.e. the massive increase in relative poverty), not only
does social cohesion suffer, thereby placing democracy at risk, but so too does
the economy, through the progressive erosion of “social capital”: the network
of relationships of trust, dependability, and respect for rules, all of which
are indispensable for any form of civil coexistence. Economic science tells us
that structural insecurity generates anti-productive attitudes wasteful of
human resources, inasmuch as workers tend to adapt passively to automatic
mechanisms, rather than to release creativity. On this point too, there is a
convergence between economic science and moral evaluation. Human costs
always include economic costs, and economic dysfunctions always involve
human costs.
God freely confers being and life on everything that exists
CSDC 26. The reflection of the Prophets and that
found in the Wisdom Literature, in coming to the formulation of the principle
that all things were created by God, touch on the first manifestation and the
source itself of God's plan for the whole of humanity. In Israel's profession
of faith, to affirm that God is Creator does not mean merely expressing a
theoretical conviction, but also grasping the original extent of the Lord's
gratuitous and merciful action on behalf of man. In fact, God freely confers
being and life on everything that exists. Man and woman, created in his image
and likeness (cf. Gen 1:26-27), are for that very reason called to be the
visible sign and the effective instrument of divine gratuitousness in the
garden where God has placed them as cultivators and custodians of the goods of
creation.
(Mt 21, 12-13) universal destination of goods and the preferential option for the poor
[12] Jesus entered the temple area and drove out all
those engaged in selling and buying there. He overturned the tables of the
money changers and the seats of those who were selling doves. [13] And he said
to them, "It is written: 'My house shall be a house of prayer,' but you
are making it a den of thieves."
CSDC 328. Goods, even when legitimately owned, always
have a universal destination; any type of improper accumulation is immoral, because
it openly contradicts the universal destination assigned to all goods by the
Creator. Christian salvation is an integral liberation of man, which means
being freed not only from need but also in respect to possessions. “For the
love of money is the root of all evils; it is through this craving that some
have wandered away from the faith” (1 Tim 6:10). The Fathers of the Church
insist more on the need for the conversion and transformation of the
consciences of believers than on the need to change the social and political
structures of their day. They call on those who work in the economic sphere and
who possess goods to consider themselves administrators of the goods that God
has entrusted to them. CSDC 182. The principle of the universal
destination of goods requires that the poor, the marginalized and in all cases
those whose living conditions interfere with their proper growth should be the
focus of particular concern. To this end, the preferential option for the poor
should be reaffirmed in all its force[384]. “This is an option, or a special
form of primacy in the exercise of Christian charity, to which the whole
tradition of the Church bears witness. It affects the life of each Christian
inasmuch as he or she seeks to imitate the life of Christ, but it applies
equally to our social responsibilities and hence to our manner of living, and
to the logical decisions to be made concerning the ownership and use of goods.
Today, furthermore, given the worldwide dimension which the social question has
assumed, this love of preference for the poor, and the decisions which it
inspires in us, cannot but embrace the immense multitudes of the hungry, the
needy, the homeless, those without health care and, above all, those without
hope of a better future”[385].
Notes: [384] Cf. John Paul II, Address to
the Third General Conference of Latin American Bishops, Puebla, Mexico (28
January 1979), I/8: AAS 71 (1979), 194-195. [385] John Paul II,
Encyclical Letter Sollicitudo Rei Socialis, 42: AAS 80 (1988),
572- 573; cf. John Paul II, Encyclical Letter Evangelium Vitae, 32: AAS
87 (1995), 436-437; John Paul II, Apostolic Letter Tertio Millennio
Adveniente, 51: AAS 87 (1995), 36; John Paul II, Apostolic Letter
Novo Millennio Ineunte, 49-50: AAS 93 (2001), 302-303.
[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)]
Wednesday, February 26, 2014
Matthew 21, 1-11 + CSDC and CV
Matthew 21, 1-11 + CSDC and CV
(CV 32a) The significant new elements
in the picture of the development of peoples today in many cases demand new
solutions. These need to be found together, respecting the laws proper to
each element and in the light of an integral vision of man, reflecting the
different aspects of the human person, contemplated through a lens purified by
charity. Remarkable convergences and possible solutions will then come to
light, without any fundamental component of human life being obscured. The
dignity of the individual and the demands of justice require, particularly
today, that economic choices do not cause disparities in wealth to increase in
an excessive and morally unacceptable manner [83], and
that we continue to prioritize the goal of access to steady employment for
everyone. All things considered, this is also required by “economic logic”.
Notes: [83] Cf. Paul VI, Encyclical Letter Populorum
Progressio, 33: loc. cit.,
273-274.
Gaudium et Spes: the light of a Christian anthropological outlook
96c Gaudium et
Spes presents in a systematic manner the themes of culture, of economic and
social life, of marriage and the family, of the political community, of peace
and the community of peoples, in the light of a Christian anthropological
outlook and of the Church's mission. Everything is considered from the starting
point of the person and with a view to the person, “the only creature that God
willed for its own sake”[176].
Notes: [176] Second Vatican Ecumenical Council, Pastoral Constitution Gaudium
et Spes, 24: AAS 58 (1966), 1045.
(Mt 21, 1-11) Jesus and political authority
[1] When they drew near Jerusalem and came to Bethphage
on the Mount of Olives, Jesus sent two disciples, [2] saying to them, "Go
into the village opposite you, and immediately you will find an ass tethered,
and a colt with her. Untie them and bring them here to me. [3] And if anyone
should say anything to you, reply, 'The master has need of them.' Then he will
send them at once." [4] This happened so that what had been spoken through
the prophet might be fulfilled: [5] "Say to daughter Zion, 'Behold, your king
comes to you, meek and riding on an ass, and on a colt, the foal of a beast of
burden.'" [6] The disciples went and did as Jesus had ordered them. [7]
They brought the ass and the colt and laid their cloaks over them, and he sat
upon them. [8] The very large crowd spread their cloaks on the road, while
others cut branches from the trees and strewed them on the road. [9] The crowds
preceding him and those following kept crying out and saying: "Hosanna to
the Son of David; blessed is he who comes in the name of the Lord; hosanna in
the highest." [10] And when he entered Jerusalem the whole city was shaken
and asked, "Who is this?" [11] And the crowds replied, "This is
Jesus the prophet, from Nazareth in Galilee."
CSDC 379. Jesus refuses the oppressive and despotic
power wielded by the rulers of the nations (cf. Mk 10:42) and rejects their
pretension in having themselves called benefactors (cf. Lk 22:25), but he does
not directly oppose the authorities of his time. In his pronouncement on the
paying of taxes to Caesar (cf. Mk 12:13-17; Mt 22:15-22; Lk 20:20-26), he
affirms that we must give to God what is God's, implicitly condemning every
attempt at making temporal power divine or absolute: God alone can demand
everything from man. At the same time, temporal power has the right to its due:
Jesus does not consider it unjust to pay taxes to Caesar. Jesus, the promised
Messiah, fought against and overcame the temptation of a political messianism,
characterized by the subjection of the nations (cf. Mt 4:8-11; Lk 4:5-8). He is
the Son of Man who came “to serve, and to give his life” (Mk 10:45; cf. Mt
20:24-28: Lk 22:24-27). As his disciples are discussing with one another who is
the greatest, Jesus teaches them that they must make themselves least and the
servants of all (cf. Mk 9:33- 35), showing to the sons of Zebedee, James and
John, who wish to sit at His right hand, the path of the cross (cf. Mk
10:35-40; Mt 20:20-23).
[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)]
Tuesday, February 25, 2014
Matthew 20, 29-34 + CSDC and CV
Matthew 20, 29-34 + CSDC and CV
(CV 31b) The excessive segmentation of knowledge [80], the
rejection of metaphysics by the human sciences [81],
the difficulties encountered by dialogue between science and theology are
damaging not only to the development of knowledge, but also to the development
of peoples, because these things make it harder to see the integral good of man
in its various dimensions. The “broadening [of] our concept of reason and its
application”[82] is indispensable if we are to succeed
in adequately weighing all the elements involved in the question of development
and in the solution of socio-economic problems.
Notes: [80] Cf. John Paul II, Encyclical
Letter Fides et Ratio (14 September 1998), 85:
AAS 91 (1999), 72-73. [81] Cf. ibid., 83: loc.
cit., 70-71. [82] Benedict XVI, Address at the University of Regensburg, 12 September 2006.
Gaudium et Spes a feeling of deep solidarity with the human race
CSDC 96b. Gaudium et Spes presents the face of a
Church that “cherishes a feeling of deep solidarity with the human race and its
history”[174], that travels the same journey as all mankind and shares the same
earthly lot with the world, but which at the same time “is to be a leaven and,
as it were, the soul of human society in its renewal by Christ and
transformation into the family of God”[175].
Notes: [174] Second Vatican Ecumenical Council, Pastoral
Constitution Gaudium et Spes, 1: AAS 58 (1966), 1026. [175]
Second Vatican Ecumenical Council, Pastoral Constitution Gaudium et Spes,
40: AAS 58 (1966), 1058.
(Mt 20, 29-34) Accomplishing powerful deeds to free men and women
[29] As they left Jericho, a great crowd followed him.
[30] Two blind men were sitting by the roadside, and when they heard that Jesus
was passing by, they cried out, "[Lord,] Son of David, have pity on
us!" [31] The crowd warned them to be silent, but they called out all the
more, "Lord, Son of David, have pity on us!" [32] Jesus stopped and
called them and said, "What do you want me to do for you?" [33] They
answered him, "Lord, let our eyes be opened." [34] Moved with pity,
Jesus touched their eyes. Immediately they received their sight, and followed
him.
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)]
Subscribe to:
Posts (Atom)