Wednesday, May 7, 2014
Mark 2, 18-20 + CSDC and CV
Mark 2, 18-20 +
CSDC and CV
CV 66c. In addition, it can be helpful to promote new
ways of marketing products from deprived areas of the world, so as to guarantee
their producers a decent return. However, certain conditions need to be met:
the market should be genuinely transparent; the producers, as well as
increasing their profit margins, should also receive improved formation in
professional skills and technology; and finally, trade of this kind must not
become hostage to partisan ideologies. A more incisive role for consumers, as
long as they themselves are not manipulated by associations that do not truly
represent them, is a desirable element for building economic democracy.
CSDC 553. Promoting human dignity implies above all
affirming the inviolability of the right to life, from conception to natural
death, the first among all
rights and the condition for all other rights of the person[1158]. Respect for
personal dignity requires, moreover, that the religious dimension of the
person be recognized. “This is not simply a requirement ‘concerning
matters of faith', but a requirement that finds itself inextricably bound up
with the very reality of the individual”.[1159] The effective recognition of
the right to freedom of conscience and religious freedom is one of the
highest goods and one of the most serious duties of every people that truly
wishes to ensure the good of the individual and of society[1160]. In the
present cultural context, there is a particularly urgent need to defend
marriage and the family, which can be adequately met only if one is
convinced of the unique and singular value of these two realities for an
authentic development of human society[1161].
Notes: [1158] Cf. Congregation for
the Doctrine of the Faith, Instruction Donum Vitae, (22 February 1987): AAS
80 (1988), 70-102. [1159] John Paul II, Post-Synodal Apostolic Exhortation
Christifideles Laici, 39: AAS 81 (1989), 466. [1160] Cf. John Paul
II, Post-Synodal Apostolic Exhortation Christifideles Laici, 39: AAS
81 (1989), 466. [1161] Cf. John Paul II, Post-Synodal Apostolic Exhortation
Familiaris Consortio, 42-48: AAS 74 (1982), 134-140.
[18] The disciples of John and of the Pharisees were
accustomed to fast. People came to him and objected, "Why do the disciples
of John and the disciples of the Pharisees fast, but your disciples do not
fast?" [19] Jesus answered them, "Can the wedding guests fast while
the bridegroom is with them? As long as they have the bridegroom with them they
cannot fast. [20] But the days will come when the bridegroom is taken away from
them, and then they will fast on that day.
CSDC 21. Against the background of universal
religious experience, in which humanity shares in different ways, God's
progressive revelation of himself to the people of Israel stands out. This
revelation responds to the human quest for the divine in an unexpected and
surprising way, thanks to the historical manner — striking and penetrating — in
which God's love for man is made concrete. According to the Book of Exodus, the
Lord speaks these words to Moses: “I have seen the affliction of my people who
are in Egypt, and have heard their cry because of their taskmasters; I know
their sufferings, and I have come down to deliver them out of the hand of the
Egyptians, and to bring them up out of that land to a good and broad land, a
land flowing with milk and honey” (Ex 3:7-8). The gratuitous presence of God —
to which his very name alludes, the name he reveals to Moses, “I am who I am”
(Ex 3:14) — is manifested in the freeing from slavery and in the promise. These
become historical action, which is the origin of the manner in which the Lord's
people collectively identify themselves, through the acquisition of freedom and
the land that the Lord gives them.
[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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