Mark 7, 9-16 + CSDC and CV

Mark 7, 9-16 + CSDC and CV

CV 76a. One aspect of the contemporary technological mindset is the tendency to consider the problems and emotions of the interior life from a purely psychological point of view, even to the point of neurological reductionism. In this way man's interiority is emptied of its meaning and gradually our awareness of the human soul's ontological depths, as probed by the saints, is lost.

To deny the basis of a natural morality undermines the foundations of human society

CSDC 572b. These attitudes even go so far, and radically so, as to deny the basis of a natural morality. This denial, which is the harbinger of a moral anarchy with the obvious consequence of the stronger prevailing over the weaker, cannot be accepted in any form by legitimate pluralism, since it undermines the very foundations of human society. In the light of this state of affairs, “the marginalization of Christianity ... would not bode well for the future of society or for consensus among peoples; indeed, it would threaten the very spiritual and cultural foundations of civilization”[1199].

Notes: [1199] Congregation for the Doctrine of the Faith, Doctrinal Note on Some Questions Regarding the Participation of Catholics in Political Life (24 November 2002), 6: Libreria Editrice Vaticana, Vatican City 2002, p. 14.

(Mk 7, 9-16) The things that come out from within are what defile

[9] He went on to say, "How well you have set aside the commandment of God in order to uphold your tradition! [10] For Moses said, 'Honor your father and your mother,' and 'Whoever curses father or mother shall die.' [11] Yet you say, 'If a person says to father or mother, "Any support you might have had from me is qorban"' 4 (meaning, dedicated to God), [12] you allow him to do nothing more for his father or mother. [13] You nullify the word of God in favor of your tradition that you have handed on. And you do many such things." [14] He summoned the crowd again and said to them, "Hear me, all of you, and understand. [15] Nothing that enters one from outside can defile that person; but the things that come out from within are what defile." [16].

CSDC 214. The priority of the family over society and over the State must be affirmed. The family in fact, at least in its procreative function, is the condition itself for their existence. With regard to other functions that benefit each of its members, it proceeds in importance and value the functions that society and the State are called to perform[471]. The family possesses inviolable rights and finds its legitimization in human nature and not in being recognized by the State. The family, then, does not exist for society or the State, but society and the State exist for the family. Every social model that intends to serve the good of man must not overlook the centrality and social responsibility of the family. In their relationship to the family, society and the State are seriously obligated to observe the principle of subsidiarity. In virtue of this principle, public authorities may not take away from the family tasks which it can accomplish well by itself or in free association with other families; on the other hand, these same authorities have the duty to sustain the family, ensuring that it has all the assistance that it needs to fulfil properly its responsibilities[472]. 

 Notes:  [471] Cf. Holy See, Charter of the Rights of the Family, Preamble, D-E, Vatican Polyglot Press, Vatican City 1983, p. 6.  [472] Cf. John Paul II, Apostolic Exhortation Familiaris Consortio, 45: AAS 74 (1982), 136-137; Catechism of the Catholic Church, 2209.

 
[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)].  

Mark 7, 1-8 + CSDC and CV

Mark 7

Mark 7, 1-8 + CSDC and CV

CV 75d. Insignificant matters are considered shocking, yet unprecedented injustices seem to be widely tolerated. While the poor of the world continue knocking on the doors of the rich, the world of affluence runs the risk of no longer hearing those knocks, on account of a conscience that can no longer distinguish what is human. God reveals man to himself; reason and faith work hand in hand to demonstrate to us what is good, provided we want to see it; the natural law, in which creative Reason shines forth, reveals our greatness, but also our wretchedness insofar as we fail to recognize the call to moral truth.  

The principle of autonomy involves respect for every religious confession  

CSDC 572a.  The principle of autonomy involves respect for every religious confession on the part of the State, which “assures the free exercise of ritual, spiritual, cultural and charitable activities by communities of believers. In a pluralistic society, secularity is a place for communication between the different spiritual traditions and the nation”.[1198] Unfortunately, even in democratic societies, there still remain expressions of secular intolerance that are hostile to granting any kind of political or cultural relevance to religious faiths. Such intolerance seeks to exclude the activity of Christians from the social and political spheres because Christians strive to uphold the truths taught by the Church and are obedient to the moral duty to act in accordance with their conscience.

Notes: [1198] John Paul II, Address to the Diplomatic Corps (12 January 2004), 3: L'Osservatore Romano, English edition, 21 January 2004, p. 3.

(Mk 7, 1-8) Teaching as doctrines human precepts

[1] Now when the Pharisees with some scribes who had come from Jerusalem gathered around him, [2] they observed that some of his disciples ate their meals with unclean, that is, unwashed, hands. [3] (For the Pharisees and, in fact, all Jews, do not eat without carefully washing their hands, keeping the tradition of the elders. [4] And on coming from the marketplace they do not eat without purifying themselves. And there are many other things that they have traditionally observed, the purification of cups and jugs and kettles (and beds). [5] So the Pharisees and scribes questioned him, "Why do your disciples not follow the tradition of the elders but instead eat a meal with unclean hands?" [6] He responded, "Well did Isaiah prophesy about you hypocrites, as it is written: 'This people honors me with their lips, but their hearts are far from me; [7] In vain do they worship me, teaching as doctrines human precepts.' [8] You disregard God's commandment but cling to human tradition."

CSDC 41. Personal and social life, as well as human action in the world, is always threatened by sin. Jesus Christ, however, “by suffering for us ... not only gave us an example so that we might follow in His footsteps, but He also opened up a way. If we follow this path, life and death are made holy and acquire a new meaning”[41]. Christ's disciple adheres, in faith and through the sacraments, to Jesus' Paschal Mystery, so that his old self, with its evil inclinations, is crucified with Christ. As a new creation he is then enabled by grace to “walk in newness of life” (Rom 6:4). This “holds true not for Christians alone but also for all people of good will in whose hearts grace is active invisibly. For since Christ died for all, and since all men are in fact called to one and the same destiny, which is divine, we must hold that the Holy Spirit offers to all the possibility of being made partners, in a way known to God, in the Paschal Mystery”[42].

Notes: [41] Second Vatican Ecumenical Council, Pastoral Constitution Gaudium et Spes, 22: AAS 58 (1966), 1043. [42] Second Vatican Ecumenical Council, Pastoral Constitution Gaudium et Spes, 22: AAS 58 (1966), 1043.

 
 [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)].  

Mark 6, 53-56 + CSDC and CV

Mark 6, 53-56 + CSDC and CV

CV 75c. Who could measure the negative effects of this kind of mentality for development? How can we be surprised by the indifference shown towards situations of human degradation, when such indifference extends even to our attitude towards what is and is not human? What is astonishing is the arbitrary and selective determination of what to put forward today as worthy of respect.

The social doctrine of the Church is not an intrusion into the government of countries

CSDC 571d. The social doctrine of the Church is not an intrusion into the government of individual countries. It is a question of the lay Catholic's duty to be morally coherent, found within one's conscience, which is one and indivisible”[1197].

Notes: [1197] Congregation for the Doctrine of the Faith, Doctrinal Note on Some Questions Regarding the Participation of Catholics in Political Life (24 November 2002), 6: Libreria Editrice Vaticana, Vatican City 2002, pp. 12-13.

(Mk 6, 53-56) To free men and women from suffering and death

[53] After making the crossing, they came to land at Gennesaret and tied up there. [54] As they were leaving the boat, people immediately recognized him. [55] They scurried about the surrounding country and began to bring in the sick on mats to wherever they heard he was. [56] Whatever villages or towns or countryside he entered, they laid the sick in the marketplaces and begged him that they might touch only the tassel on his cloak; and as many as touched it were healed.

CSDC 261. During his earthly ministry Jesus works tirelessly, accomplishing powerful deeds to free men and women from sickness, suffering and death. The Sabbath — which the Old Testament had put forth as a day of liberation and which, when observed only formally, lost its authentic significance — is reaffirmed by Jesus in its original meaning: “The Sabbath was made for man, not man for the Sabbath” (Mk 2:27). By healing people on this day of rest (cf. Mt 12:9-14; Mk 3:1-6; Lk 6:6-11, 13:10-17, 14:1-6), he wishes to show that the Sabbath is his, because he is truly the Son of God, and that it is the day on which men should dedicate themselves to God and to others. Freeing people from evil, practising brotherhood and sharing: these give to work its noblest meaning, that which allows humanity to set out on the path to the eternal Sabbath, when rest will become the festive celebration to which men and women inwardly aspire. It is precisely in orienting humanity towards this experience of God's Sabbath and of his fellowship of life that work is the inauguration on earth of the new creation.

 [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)]. 

Mark 6, 45-52 + CSDC and CV

Mark 6, 45-52 + CSDC and CV

CV 75b. Here we see the clearest expression of technology's supremacy. In this type of culture, the conscience is simply invited to take Notes of technological possibilities. Yet we must not underestimate the disturbing scenarios that threaten our future, or the powerful new instruments that the “culture of death” has at its disposal. To the tragic and widespread scourge of abortion we may well have to add in the future — indeed it is already surreptiously present — the systematic eugenic programming of births. At the other end of the spectrum, a pro-euthanasia mindset is making inroads as an equally damaging assertion of control over life that under certain circumstances is deemed no longer worth living. Underlying these scenarios are cultural viewpoints that deny human dignity. These practices in turn foster a materialistic and mechanistic understanding of human life.

Justice, freedom, respect for life and for other human rights

CSDC 571c. A sincere quest for the truth, using legitimate means to promote and defend the moral truths concerning social life — justice, freedom, respect for life and for other human rights — is a right and duty of all members of a social and political community. When the Church's Magisterium intervenes in issues concerning social and political life, it does not fail to observe the requirements of a correctly understood autonomy, for “the Church's Magisterium does not wish to exercise political power or eliminate the freedom of opinion of Catholics regarding contingent questions. Instead, it intends — as is its proper function — to instruct and illuminate the consciences of the faithful, particularly those involved in political life, so that their actions may always serve the integral promotion of the human person and the common good.

(Mk 6, 45-52) Take courage, it is I, do not be afraid!

[45] Then he made his disciples get into the boat and precede him to the other side toward Bethsaida, while he dismissed the crowd. [46] And when he had taken leave of them, he went off to the mountain to pray. [47] When it was evening, the boat was far out on the sea and he was alone on shore. [48] Then he saw that they were tossed about while rowing, for the wind was against them. About the fourth watch of the night, he came toward them walking on the sea. He meant to pass by them. [49] But when they saw him walking on the sea, they thought it was a ghost and cried out. [50] They had all seen him and were terrified. But at once he spoke with them, "Take courage, it is I, do not be afraid!" [51] He got into the boat with them and the wind died down. They were (completely) astounded. [52] They had not understood the incident of the loaves. On the contrary, their hearts were hardened.

CSDC 453. The definitive salvation that God offers to all humanity through his own Son does not come about outside of this world. While wounded by sin, the world is destined to undergo a radical purification (cf. 2 Pet 3:10) that will make it a renewed world (cf. Is 65:17, 66:22; Rev 21:1), finally becoming the place where “righteousness dwells” (2 Pet 3:13). In his public ministry, Jesus makes use of natural elements. Not only is he a knowledgeable interpreter of nature, speaking of it in images and parables, but he also dominates it (cf. the episode of the calming of the storm in Mt 14:22-33; Mk 6:45-52; Lc 8:22-25; Jn 6:16-21). The Lord puts nature at the service of his plan of redemption. He asks his disciples to look at things, at the seasons and at people with the trust of children who know that they will never be abandoned by a provident Father (cf. Lk 11:11-13). Far from being enslaved by things, the disciple of Jesus must know how to use them in order to bring about sharing and brotherhood (cf. Lk 16:9-13).

[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)].

Mark 6, 35-44 + CSDC and CV

Mark 6, 35-44 + CSDC and CV

CV 75a. Paul VI had already recognized and drawn attention to the global dimension of the social question [155]. Following his lead, we need to affirm today that the social question has become a radically anthropological question, in the sense that it concerns not just how life is conceived but also how it is manipulated, as bio-technology places it increasingly under man's control. In vitro fertilization, embryo research, the possibility of manufacturing clones and human hybrids: all this is now emerging and being promoted in today's highly disillusioned culture, which believes it has mastered every mystery, because the origin of life is now within our grasp.

Notes: [155] Cf. Encyclical Letter Populorum Progressio, 3: loc. cit., 258.

Catholic moral doctrine rejects autonomy as independence from the moral law

CSDC 571b. Catholic moral doctrine, however, clearly rejects the prospects of an autonomy that is understood as independence from the moral law: “Such ‘autonomy' refers first of all to the attitude of the person who respects the truths that derive from natural knowledge  regarding man's life in society, even if such truths may also be taught by a specific religion, because truth is one”[1196].

Notes: [1196] Congregation for the Doctrine of the Faith, Doctrinal Note on Some Questions Regarding the Participation of Catholics in Political Life (24 November 2002), 6: Libreria Editrice Vaticana, Vatican City 2002, p. 12..

(Mk 6, 35-44) Social doctrine helping man on the path of salvation

[35] By now it was already late and his disciples approached him and said, "This is a deserted place and it is already very late. [36] Dismiss them so that they can go to the surrounding farms and villages and buy themselves something to eat." [37] He said to them in reply, "Give them some food yourselves." But they said to him, "Are we to buy two hundred days' wages worth of food and give it to them to eat?" [38] He asked them, "How many loaves do you have? Go and see." And when they had found out they said, "Five loaves and two fish." [39] So he gave orders to have them sit down in groups on the green grass. [40] The people took their places in rows by hundreds and by fifties. [41] Then, taking the five loaves and the two fish and looking up to heaven, he said the blessing, broke the loaves, and gave them to (his) disciples to set before the people; he also divided the two fish among them all. [42] They all ate and were satisfied. [43] And they picked up twelve wicker baskets full of fragments and what was left of the fish. [44] Those who ate (of the loaves) were five thousand men.

CSDC 5. Love faces a vast field of work and the Church is eager to make her contribution with her social doctrine, which concerns the whole person and is addressed to all people. So many needy brothers and sisters are waiting for help, so many who are oppressed are waiting for justice, so many who are unemployed are waiting for a job, so many peoples are waiting for respect. “How can it be that even today there are still people dying of hunger? Condemned to illiteracy? Lacking the most basic medical care? Without a roof over their head? The scenario of poverty can extend indefinitely, if in addition to its traditional forms we think of its newer patterns. These latter often affect financially affluent sectors and groups which are nevertheless threatened by despair at the lack of meaning in their lives, by drug addiction, by fear of abandonment in old age or sickness, by marginalization or social discrimination ... And how can we remain indifferent to the prospect of an ecological crisis which is making vast areas of our planet uninhabitable and hostile to humanity? Or by the problems of peace, so often threatened by the spectre of catastrophic wars? Or by contempt for the fundamental human rights of so many people, especially children?”[4]. CSDC 69. With her social doctrine, the Church aims “at helping man on the path of salvation”[94]. This is her primary and sole purpose. There is no intention to usurp or invade the duties of others or to neglect her own; nor is there any thought of pursuing objectives that are foreign to her mission. This mission serves to give an overall shape to the Church's right and at the same time her duty to develop a social doctrine of her own and to influence society and societal structures with it by means of the responsibility and tasks to which it gives rise. 

Notes: [4] John Paul II, Apostolic Letter Novo Millennio Ineunte, 50-51: AAS 93 (2001), 303-304. 5; 69. [94] John Paul II, Encyclical Letter Centesimus Annus, 54: AAS 83 (1991), 860.

[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)].