CV 12a. The link between Populorum Progressio and the Second Vatican Council does not mean that Paul VI's social magisterium marked a break with that of previous Popes, because the Council constitutes a deeper exploration of this magisterium within the continuity of the Church's life [19]. In this sense, clarity is not served by certain abstract subdivisions of the Church's social doctrine, which apply categories to Papal social teaching that are extraneous to it. It is not a case of two typologies of social doctrine, one pre-conciliar and one post-conciliar, differing from one another: on the contrary, there is a single teaching, consistent and at the same time ever new [20]. It is one thing to draw attention to the particular characteristics of one Encyclical or another, of the teaching of one Pope or another, but quite another to lose sight of the coherence of the overall doctrinal corpus [21]. Coherence does not mean a closed system: on the contrary, it means dynamic faithfulness to a light received.
Thursday, July 10, 2014
Mark 14,22-31 + CSDC and CV
Mark 14,22-31 +
CSDC and CV
CV 12a. The link between Populorum Progressio and the Second Vatican Council does not mean that Paul VI's social magisterium marked a break with that of previous Popes, because the Council constitutes a deeper exploration of this magisterium within the continuity of the Church's life [19]. In this sense, clarity is not served by certain abstract subdivisions of the Church's social doctrine, which apply categories to Papal social teaching that are extraneous to it. It is not a case of two typologies of social doctrine, one pre-conciliar and one post-conciliar, differing from one another: on the contrary, there is a single teaching, consistent and at the same time ever new [20]. It is one thing to draw attention to the particular characteristics of one Encyclical or another, of the teaching of one Pope or another, but quite another to lose sight of the coherence of the overall doctrinal corpus [21]. Coherence does not mean a closed system: on the contrary, it means dynamic faithfulness to a light received.
Notes: [19] Cf. Benedict XVI, Christmas Address to the Roman
Curia, 22 December 2005. [20] Cf. John Paul II, Encyclical Letter Sollicitudo Rei Socialis, 3: loc.
cit., 515. [21] Cf. ibid., 1: loc. cit.,
513-514.
CSDC 17. The disciples of Jesus Christ feel that
they are involved with these questions; they too carry them within their hearts
and wish to commit themselves, together with all men and women, to the quest
for the truth and the meaning of life lived both as individual persons and as a
society. They contribute to this quest by their generous witness to the free
and extraordinary gift that humanity has received: God has spoken his Word
to men and women throughout history; indeed he himself has entered history in
order to enter into dialogue with humanity and to reveal to mankind his plan of
salvation, justice and brotherhood. In Jesus Christ, his Son made man, God has
freed us from sin and has shown us the path we are to walk and the goal towards
which we are to strive.
[22] While they were eating, he took bread, said the blessing,
broke it, and gave it to them, and said, "Take it; this is my body."
[23] Then he took a cup, gave thanks, and gave it to them, and they all drank
from it. [24] He said to them, "This is my blood of the covenant, which
will be shed for many. [25] Amen, I say to you, I shall not drink again the
fruit of the vine until the day when I drink it new in the kingdom of
God." [26] Then, after singing a hymn, they went out to the Mount of
Olives. [27] Then Jesus said to them, "All of you will have your faith shaken,
for it is written: 'I will strike the shepherd, and the sheep will be
dispersed.' [28] But after I have been raised up, I shall go before you to
Galilee." [29] Peter said to him, "Even though all should have their
faith shaken, mine will not be." [30 Then Jesus said to him, "Amen, I
say to you, this very night before the cock crows twice you will deny me three
times." [31] But he vehemently replied, "Even though I should have to
die with you, I will not deny you." And they all spoke similarly.
CSDC 519. It is through prayer that the Church engages in
the battle for peace. Prayer opens the heart not only to a deep relationship
with God but also to an encounter with others marked by respect, understanding,
esteem and love.[1098] Prayer instils courage and lends support to all “true
friends of peace”,[1099] those who love peace and strive to promote it in the
various circumstances in which they live. Liturgical prayer is “the summit
towards which the action of the Church tends and, at the same time, the source
from which she draws her strength”.[1100] In particular, the Eucharistic
celebration, “the source and summit of the Christian life”[1101], is a
limitless wellspring for all authentic Christian commitment to peace[1102].
Notes: [1098] Cf. John Paul II,
Message for the 1992 World Day of Peace, 4: AAS 84 (1992), 323-324.
[1099] Paul VI, Message for the 1968 World Day of Peace: AAS 59 (1967),
1098. [1100] Second Vatican Ecumenical Council, Constitution Sacrosanctum
Concilium, 10: AAS 56 (1964), 102. [1101] Second Vatican Ecumenical
Council, Constitution Lumen Gentium, 11: AAS 57 (1965), 15.
[1102] The eucharistic celebration begins with a greeting of peace, the
greeting of Christ to his disciples. The Gloria is a prayer for peace
for all the people of God on the earth. Prayer for peace is made through the
anaphora at Mass: an appeal for the peace and unity of the Church, for the
peace of the entire family of God in this life, for the advancement of peace
and salvation in the world. During the communion rite the Church prays that the
Lord will “grant us peace in our day” and remembers Christ's gift that consists
of his peace, invoking “the peace and unity of his Kingdom”. Before communion,
the entire assembly exchanges a sign of peace and the assembly prays that the
Lamb of God, who takes away the sins of the world will “grant us peace”. The
eucharistic celebration concludes with the assembly being dismissed in the
peace of Christ. There are many prayers that invoke peace for the world. In
these, peace is sometimes associated with justice, for example, as in the
opening prayer for the Eighth Sunday in Ordinary Time, in which the Church asks
God to guide the course of world events in justice and peace, according to his
will.
[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)]
Subscribe to:
Post Comments (Atom)
No comments:
Post a Comment