Matthew 19, 10-12 + CSDC and CV
(CV 28b) In economically developed countries, legislation contrary to life is very
widespread, and it has already shaped moral attitudes and praxis, contributing
to the spread of an anti-birth mentality; frequent attempts are made to export
this mentality to other States as if it were a form of cultural progress. Some
non-governmental Organizations work actively to spread abortion, at times
promoting the practice of sterilization in poor countries, in some cases not even
informing the women concerned. Moreover, there is reason to suspect that
development aid is sometimes linked to specific health-care policies which
de facto involve the imposition of strong birth control measures. Further
grounds for concern are laws permitting euthanasia as well as pressure from
lobby groups, nationally and internationally, in favour of its juridical
recognition.
An encouragement and calling: true peace between Church
and State
CSDC 92b. The Pope spoke directly to priests,
religious and lay faithful, giving them encouragement and calling them to
resistance until such time that a true peace between Church and State would be
restored. In 1938, with the spreading of anti-Semitism, Pope Pius XI affirmed:
“Spiritually we are all Semites”[157].
Notes: [157] Pius XI, Address to Belgian Radio
Journalists (6 September 1938), in John Paul II, Address to international leaders of the Anti-Defamation League of B'nai
B'rith (22 March 1984): L'Osservatore Romano, English edition, 26
March 1984, pp. 8, 11.
(Mt 19, 10-12) Christian family a sign of unity for the world
[10] [His]
disciples said to him, "If that is the case of a man with his wife, it is
better not to marry." [11] He answered, "Not all can accept [this]
word, but only those to whom that is granted. [12] Some are incapable of
marriage because they were born so; some, because they were made so by others;
some, because they have renounced marriage for the sake of the kingdom of
heaven. Whoever can accept this ought to accept it."
CSDC 220. The
sacrament of marriage takes up the human reality of conjugal love in all its
implications and “gives to
Christian couples and parents a power and a commitment to live their vocation
as lay people and therefore to ‘seek the kingdom of God by engaging in temporal
affairs and by ordering them according to the plan of God”'[488]. Intimately
united to the Church by virtue of the sacrament that makes it a “domestic Church” or a “little Church”, the Christian family is
called therefore “to be a sign of unity for the world and in this way to
exercise its prophetic role by bearing witness to the Kingdom and peace of
Christ, towards which the whole world is journeying”[489]. Conjugal charity,
which flows from the very charity of Christ, offered through the sacrament,
makes Christian spouses witnesses to a new social consciousness inspired by the
Gospel and the Paschal Mystery. The natural dimension of their love is
constantly purified, strengthened and elevated by sacramental grace. In this
manner, besides offering each other mutual help on the path to holiness,
Christian spouses become a sign and an instrument of Christ's love in the
world. By their very lives they are called to bear witness to and proclaim the
religious meaning of marriage, which modern society has ever greater difficulty
recognizing, especially as it accepts relativistic perspectives of the natural
foundation itself of the institution of marriage.
Notes: [488] John Paul II,
Apostolic Exhortation Familiaris Consortio, 47: AAS 74 (1982),
139; the quotation in the text is taken from Second Vatican Ecumenical Council,
Dogmatic Constitution Lumen Gentium, 31: AAS 57 (1965), 37. [489]
John Paul II, Apostolic Exhortation Familiaris Consortio, 48: AAS
74 (1982), 140; cf. Catechism of the Catholic Church, 1656-1657, 2204.]
[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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