Thursday, March 20, 2014
Matthew 24, 29-31 + CSDC and CV
(CV 37c) In the global era, the economy is influenced by
competitive models tied to cultures that differ greatly among themselves. The
different forms of economic enterprise to which they give rise find their main
point of encounter in commutative justice. Economic life undoubtedly
requires contracts, in order to regulate relations of exchange between
goods of equivalent value. But it also needs just laws and forms of
redistribution governed by politics, and what is more, it needs works
redolent of the spirit of gift. The economy in the global era seems to
privilege the former logic, that of contractual exchange, but directly or
indirectly it also demonstrates its need for the other two: political logic,
and the logic of the unconditional gift.
CSDC 160a. The
permanent principles of the Church's social doctrine [341] constitute the very heart of Catholic social
teaching. These are the principles of: the dignity of the human person, which has already been dealt with in
the preceding chapter, and which is the foundation of all the other principles
and content of the Church's social doctrine; [342] the common good; subsidiarity; and solidarity.
Notes: [341] Cf. Congregation for Catholic Education, Guidelines
for the Study and Teaching of the Church's Social Doctrine in the Formation of
Priests, 29-42, Vatican Polyglot Press, Rome 1988, pp. 35-43. [342] Cf.
John XXIII, Encyclical Letter Mater et Magistra: AAS 53 (1961),
453.
[29] "Immediately after the tribulation of those
days, the sun will be darkened, and the moon will not give its light, and the
stars will fall from the sky, and the powers of the heavens will be shaken.
[30] And then the sign of the Son of Man will appear in heaven, and all the
tribes of the earth will mourn, and they will see the Son of Man coming upon
the clouds of heaven with power and great glory. [31] And he will send out his
angels with a trumpet blast, and they will gather his elect from the four winds,
from one end of the heavens to the other.
CSDC 383. The
Church proclaims that Christ, the conqueror of death, reigns over the universe
that he himself has redeemed. His kingdom includes even the present times and
will end only when everything is handed over to the Father and human history is
brought to completion in the final judgment (cf. 1 Cor 15:20-28). Christ
reveals to human authority, always tempted by the desire to dominate, its
authentic and complete meaning as service. God is the one Father, and Christ
the one Teacher, of all mankind, and all people are brothers and sisters.
Sovereignty belongs to God. The Lord, however, “has not willed to reserve to
himself all exercise of power. He entrusts to every creature the functions it
is capable of performing, according to the capacities of its own nature. This
mode of governance ought to be followed in social life. The way God acts in
governing the world, which bears witness to such great regard for human
freedom, should inspire the wisdom of those who govern human communities. They
should behave as ministers of divine providence”.[773] The biblical message
provides endless inspiration for Christian reflection on political power,
recalling that it comes from God and is an integral part of the order that he
created. This order is perceived by the human conscience and, in social life,
finds its fulfilment in the truth, justice, freedom and solidarity that bring
peace.[774]
Notes: [773] Catechism of the
Catholic Church, 1884. [774] Cf. John XXIII, Encyclical Letter Pacem in
Terris: AAS 55 (1963), 266-267, 281-291, 301-302; John Paul II,
Encyclical Letter Sollicitudo Rei Socialis, 39: AAS 80 (1988),
566-568.
[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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