Matthew 18, 21-35 + CSDC and CV

(CV 26b) First, one may observe a cultural eclecticism that is often assumed uncritically: cultures are simply placed alongside one another and viewed as substantially equivalent and interchangeable. This easily yields to a relativism that does not serve true intercultural dialogue; on the social plane, cultural relativism has the effect that cultural groups coexist side by side, but remain separate, with no authentic dialogue and therefore with no true integration. Secondly, the opposite danger exists, that of cultural levelling and indiscriminate acceptance of types of conduct and life-styles.  

The Rerum Novarum central theme is the just ordering of society

CSDC 89c. Rerum Novarum became the document inspiring Christian activity in the social sphere and the point of reference for this activity[145]. The Encyclical's central theme is the just ordering of society, in view of which there is the obligation to identify criteria of judgment that will help to evaluate existing socio-political systems and to suggest lines of action for their appropriate transformation.

Notes: [145] Cf. Pius XI, Encyclical Letter Quadragesimo Anno, 39 AAS 23 (1931), 189; Pius XII, Radio Message for the fiftieth anniversary of Rerum Novarum: AAS 33 (1941), 198.

(Mt 18, 21-35) The contribution of the church to peace

[21] Then Peter approaching asked him, "Lord, if my brother sins against me, how often must I forgive him? As many as seven times?" [22] Jesus answered, "I say to you, not seven times but seventy-seven times. [23] That is why the kingdom of heaven may be likened to a king who decided to settle accounts with his servants. [24] When he began the accounting, a debtor was brought before him who owed him a huge amount. [25] Since he had no way of paying it back, his master ordered him to be sold, along with his wife, his children, and all his property, in payment of the debt. [26] At that, the servant fell down, did him homage, and said, 'Be patient with me, and I will pay you back in full.' [27] Moved with compassion the master of that servant let him go and forgave him the loan. [28] When that servant had left, he found one of his fellow servants who owed him a much smaller amount. He seized him and started to choke him, demanding, 'Pay back what you owe.' [29] Falling to his knees, his fellow servant begged him, 'Be patient with me, and I will pay you back.' [30] But he refused. Instead, he had him put in prison until he paid back the debt. [31] Now when his fellow servants saw what had happened, they were deeply disturbed, and went to their master and reported the whole affair. [32] His master summoned him and said to him, 'You wicked servant! I forgave you your entire debt because you begged me to. [33] Should you not have had pity on your fellow servant, as I had pity on you?' [34] Then in anger his master handed him over to the torturers until he should pay back the whole debt. [35] So will my heavenly Father do to you, unless each of you forgives his brother from his heart."

CSDC 518. Mutual forgiveness must not eliminate the need for justice and still less does it block the path that leads to truth. On the contrary, justice and truth represent the concrete requisites for reconciliation. Initiatives aimed at establishing international judicial bodies are therefore appropriate. In virtue of the principle of universal jurisdiction and guided by suitable procedural norms that respect the rights of the accused and of the victims, such bodies are able to ascertain the truth about crimes perpetrated during armed conflicts.[1095] However, in order to re-establish relationships of mutual acceptance between divided peoples in the name of reconciliation, it is necessary to go beyond the determination of criminal behaviour, both of commission and omission, and the procedures for seeking reparation.[1096] It is necessary, moreover, to promote respect for the right to peace. This right “encourages the building of a society in which structures of power give way to structures of cooperation, with a view to the common good”[1097].

    

Notes: [1095] Cf. Pius XII, Address to the Sixth International Congress on Criminal Law (3 October 1953): AAS 65 (1953), 730-744; John Paul II, Address to the Diplomatic Corps (13 January 1997), 4: L'Osservatore Romano, English edition, 15 January 1997, p. 7; John Paul II, Message for the 1999 World Day of Peace, 7: AAS 91 (1999), 382. [1096] Cf. John Paul II, Message for the 1997 World Day of Peace, 3, 4, 6: AAS 89 (1997), 193, 196-197. [1097] John Paul II, Message for the 1999 World Day of Peace, 11: AAS 91 (1999), 385.

[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)]