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)]
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