Tuesday, June 24, 2014
Mark 11,1-11 + CSDC and CV
Mark 11,1-11 +
CSDC and CV
CV 6a. “Caritas in veritate” is the principle
around which the Church's social doctrine turns, a principle that takes on
practical form in the criteria that govern moral action. I would like to
consider two of these in particular, of special relevance to the commitment to
development in an increasingly globalized society: justice and the common
good. First of all, justice. Ubi societas, ibi ius: every society
draws up its own system of justice. Charity goes beyond justice, because
to love is to give, to offer what is “mine” to the other; but it never lacks
justice, which prompts us to give the other what is “his”, what is due to him
by reason of his being or his acting. I cannot “give” what is mine to the
other, without first giving him what pertains to him in justice. If we love
others with charity, then first of all we are just towards them.
CSDC 10. The document is presented as an
instrument for the moral and pastoral discernment of the complex events that
mark our time; as a guide to inspire, at the individual and collective levels,
attitudes and choices that will permit all people to look to the future with
greater trust and hope; as an aid for the faithful concerning the Church's
teaching in the area of social morality. From this there can spring new
strategies suited to the demands of our time and in keeping with human needs
and resources. But above all there can arise the motivation to rediscover the
vocation proper to the different charisms within the Church that are destined
to the evangelization of the social order, because “all the members of
the Church are sharers in this secular dimension”[9]. In short, the text is
proposed as an incentive for dialogue with all who sincerely desire the good of
mankind.
Notes: [9] John Paul II, Post-Synodal Apostolic
Exhortation Christifideles Laici, 15: AAS 81 (1989), 414.
[1] When they drew
near to Jerusalem, to Bethphage and Bethany at the Mount of Olives, he sent two
of his disciples [2] and said to them, "Go into the village opposite you,
and immediately on entering it, you will find a colt tethered on which no one
has ever sat. Untie it and bring it here. [3] If anyone should say to you, 'Why
are you doing this?' reply, 'The Master has need of it and will send it back
here at once.'" [4] So they went off and found a colt tethered at a gate
outside on the street, and they untied it. [5] Some of the bystanders said to
them, "What are you doing, untying the colt?" [6] They answered them
just as Jesus had told them to, and they permitted them to do it. [7] So they
brought the colt to Jesus and put their cloaks over it. And he sat on it. [8]
Many people spread their cloaks on the road, and others spread leafy branches
that they had cut from the fields. [9] Those preceding him as well as those
following kept crying out: "Hosanna! Blessed is he who comes in the name
of the Lord! [10] Blessed is the kingdom of our father David that is to come!
Hosanna in the highest!" [11] He entered Jerusalem and went into the
temple area. He looked around at everything and, since it was already late,
went out to Bethany with the Twelve.
CSDC 378. The prototype of the king chosen by Yahweh
is David, whose humble origins are a favourite topic of the biblical account
(cf. 1 Sam 16:1-13). David is the recipient of the promise (cf. 2 Sam 7:13-16;
Ps 89:2-38, 132:11-18), which places him at the beginning of a special kingly
tradition, the “messianic” tradition. Notwithstanding all the sins and
infidelities of David and his successors, this tradition culminates in Jesus
Christ, who is par excellence “Yahweh's anointed” (that is, “the Lord's
consecrated one”, cf. 1 Sam 2:35, 24:7,11, 26:9,16; Ex 30:22-32), the son
of David (cf. Mt 1:1-17; Lk 3:23-38; Rom 1:3). The failure of kingship on the
historical level does not lead to the disappearance of the ideal of a king who,
in fidelity to Yahweh, will govern with wisdom and act in justice. This hope
reappears time and again in the Psalms (cf. Ps 2, 18, 20, 21, 72). In the
messianic oracles, the figure of a king endowed with the Lord's Spirit, full of
wisdom and capable of rendering justice to the poor, is awaited in
eschatological times (cf. Is 11:2-5; Jer 23:5-6). As true shepherd of the
people of Israel (cf. Ezek 34:23-24, 37:24), he will bring peace to the nations
(cf. Zech 9:9-10). In Wisdom Literature, the king is presented as the one who
renders just judgments and abhors iniquity (cf. Prov 16:12), who judges the
poor with equity (cf. Prov 29:14) and is a friend to those with a pure heart
(cf. Prov 22:11). There is a gradual unfolding of the proclamation of what the
Gospels and other New Testament writings see fulfilled in Jesus of Nazareth,
the definitive incarnation of what the Old Testament foretold about the figure
of the king.
[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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