Matthew 22, 15-22 + CSDC and CV  

(CV 34c) Then, the conviction that the economy must be autonomous, that it must be shielded from “influences” of a moral character, has led man to abuse the economic process in a thoroughly destructive way. In the long term, these convictions have led to economic, social and political systems that trample upon personal and social freedom, and are therefore unable to deliver the justice that they promise.

Laborem Exercens: the human person fundamental good and primary element   

CSDC 101a. Ninety years after Rerum Novarum, Pope John Paul II devoted the Encyclical  Laborem Exercens [187] to work, the fundamental good of the human person, the primary element of economic activity and the key to the entire social question.

Notes: [187] Cf. John Paul II, Encyclical Letter Laborem Exercens: AAS 73 (1981), 577-647.

(Mt 22, 15-22) The king, then, is to be the defender of the weak 

 [15] Then the Pharisees went off and plotted how they might entrap him in speech. [16] They sent their disciples to him, with the Herodians, saying, "Teacher, we know that you are a truthful man and that you teach the way of God in accordance with the truth. And you are not concerned with anyone's opinion, for you do not regard a person's status. [17] 11 Tell us, then, what is your opinion: Is it lawful to pay the census tax to Caesar or not?" [18] Knowing their malice, Jesus said, "Why are you testing me, you hypocrites? [19] Show me the coin that pays the census tax." Then they handed him the Roman coin. [20] He said to them, "Whose image is this and whose inscription?" [21] They replied, "Caesar's." At that he said to them, "Then repay to Caesar what belongs to Caesar and to God what belongs to God." [22] When they heard this they were amazed, and leaving him they went away.

CSDC 377. At the beginning of its history, the people of Israel are unlike other peoples in that they have no king, for they recognize the dominion of Yahweh alone. It is God who intervenes on Israel's behalf through charismatic individuals, as recorded in the Book of Judges. The people approach the last of these individuals, Samuel, prophet and judge, to ask for a king (cf. 1 Sam 8:5; 10:18-19). Samuel warns the Israelites about the consequences of a despotic exercise of kingship (cf. 1 Sam 8:11-18). However, the authority of the king can also be experienced as a gift of Yahweh who comes to the assistance of his people (cf. 1 Sam 9:16). In the end, Saul is anointed king (cf. 1 Sam 10:1-2). These events show the tension that brought Israel to understand kingship in a different way than it was understood by neighbouring peoples. The king, chosen by Yahweh (cf. Dt 17:15; 1 Sam 9:16) and consecrated by him (cf. 1 Sam 16:12-13), is seen as God's son (cf. Ps 2:7) and is to make God's dominion and plan of salvation visible (cf. Ps 72). The king, then, is to be the defender of the weak and the guarantor of justice for the people. The denunciations of the prophets focus precisely on the kings' failure to fulfil these functions (cf. 1 Kg 21; Is 10:1-4; Am 2:6-8, 8:4-8; Mic 3:1-4).

[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)]