Mark 11,12-19 + CSDC and CV

Mark 11,12-19 + CSDC and CV

CV 6b. Not only is justice not extraneous to charity, not only is it not an alternative or parallel path to charity: justice is inseparable from charity [1],  and intrinsic to it. Justice is the primary way of charity or, in Paul VI's words, “the minimum measure” of it [2], an integral part of the love “in deed and in truth” (1 Jn 3:18), to which Saint John exhorts us. On the one hand, charity demands justice: recognition and respect for the legitimate rights of individuals and peoples. It strives to build the earthly city according to law and justice. On the other hand, charity transcends justice and completes it in the logic of giving and forgiving [3]. The earthly city is promoted not merely by relationships of rights and duties, but to an even greater and more fundamental extent by relationships of gratuitousness, mercy and communion. Charity always manifests God's love in human relationships as well, it gives theological and salvific value to all commitment for justice in the world.

Notes: [1] Cf. Paul VI, Encyclical Letter Populorum Progressio (26 March 1967), 22: AAS 59 (1967), 268; Second Vatican Ecumenical Council, Pastoral Constitution on the Church in the Modern World Gaudium et Spes, 69. [2] Address for the Day of Development (23 August 1968): AAS 60 (1968), 626-627. [3] Cf. John Paul II, Message for the 2002 World Day of Peace: AAS 94 (2002), 132-140.

This document is intended first of all for Bishops, Priests, men and women religious

CSDC 11a. This document is intended first of all for Bishops, who will determine the most suitable methods for making it known and for interpreting it correctly. It is in fact part of the Bishops' “munus docendi” to teach that “worldly things and human institutions are ordered, according to the plan of God the Creator, towards people's salvation, and that they can therefore make no small contribution to the building up of the Body of Christ”[10]. Priests, men and women religious, and, in general, those responsible for formation will find herein a guide for their teaching and a tool for their pastoral service.

Notes: [10] Second Vatican Ecumenical Council, Decree Christus Dominus, 12: AAS 58 (1966), 678.

(Mk 11,12-19) He overturned the tables of the money changers

 [12] The next day as they were leaving Bethany he was hungry. [13] Seeing from a distance a fig tree in leaf, he went over to see if he could find anything on it. When he reached it he found nothing but leaves; it was not the time for figs. [14] And he said to it in reply, "May no one ever eat of your fruit again!" And his disciples heard it. [15] They came to Jerusalem, and on entering the temple area he began to drive out those selling and buying there. He overturned the tables of the money changers and the seats of those who were selling doves. [16] He did not permit anyone to carry anything through the temple area. [17] Then he taught them saying, "Is it not written: 'My house shall be called a house of prayer for all peoples'? But you have made it a den of thieves." [18] The chief priests and the scribes came to hear of it and were seeking a way to put him to death, yet they feared him because the whole crowd was astonished at his teaching.  [19] When evening came, they went out of the city.

CSDC 323. In the Old Testament a twofold attitude towards economic goods and riches is found. On one hand, an attitude of appreciation sees the availability of material goods as necessary for life. Abundance — not wealth or luxury — is sometimes seen as a blessing from God. In Wisdom Literature, poverty is described as a negative consequence of idleness and of a lack of industriousness (cf. Prov 10:4), but also as a natural fact (cf. Prov 22:2). On the other hand, economic goods and riches are not in themselves condemned so much as their misuse. The prophetic tradition condemns fraud, usury, exploitation and gross injustice, especially when directed against the poor (cf. Is 58:3-11; Jer 7:4-7; Hos 4:1-2; Am 2:6-7; Mic 2:1-2). This tradition, however, although looking upon the poverty of the oppressed, the weak and the indigent as an evil, also sees in the condition of poverty a symbol of the human situation before God, from whom comes every good as a gift to be administered and shared.

[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)]