Lk 8, 16-18 + CSDC and CV

Luke 8, 16-18 + CSDC and CV 

CV 33c. The principal new feature has been the explosion of worldwide interdependence, commonly known as globalization. Paul VI had partially foreseen it, but the ferocious pace at which it has evolved could not have been anticipated. Originating within economically developed countries, this process by its nature has spread to include all economies. It has been the principal driving force behind the emergence from underdevelopment of whole regions, and in itself it represents a great opportunity. Nevertheless, without the guidance of charity in truth, this global force could cause unprecedented damage and create new divisions within the human family. Hence charity and truth confront us with an altogether new and creative challenge, one that is certainly vast and complex. It is about broadening the scope of reason and making it capable of knowing and directing these powerful new forces, animating them within the perspective of that “civilization of love” whose seed God has planted in every people, in every culture.

The relationships between capital and labour must be characterized by cooperation

CSDC 91a. At the beginning of the 1930s, following the grave economic crisis of 1929, Pope Pius XI published the Encyclical Quadragesimo Anno [152], commemorating the fortieth anniversary of Rerum Novarum. The Pope reread the past in the light of the economic and social situation in which the expansion of the influence of financial groups, both nationally and internationally, was added to the effects of industrialization. It was the post-war period, during which totalitarian regimes were being imposed in Europe even as the class struggle was becoming more bitter. The Encyclical warns about the failure to respect the freedom to form associations and stresses the principles of solidarity and cooperation in order to overcome social contradictions. The relationships between capital and labour must be characterized by cooperation[153].

Notes: [152] Cf. Pius XI, Encyclical Letter Quadragesimo Anno: AAS 23 (1931), 177-228. [153] Cf. Pius XI, Encyclical Letter Quadragesimo Anno: AAS 23 (1931), 186-189. 

(Luke 8, 16-18) To anyone who has, more will be given

[16] "No one who lights a lamp conceals it with a vessel or sets it under a bed; rather, he places it on a lampstand so that those who enter may see the light. [17] For there is nothing hidden that will not become visible, and nothing secret that will not be known and come to light. [18] Take care, then, how you hear. To anyone who has, more will be given, and from the one who has not, even what he seems to have will be taken away."

CSDC 55. The transformation of the world is a fundamental requirement of our time also. To this need the Church's social Magisterium intends to offer the responses called for by the signs of the times, pointing above all to the mutual love between human beings, in the sight of God, as the most powerful instrument of change, on the personal and social levels. Mutual love, in fact, sharing in the infinite love of God, is humanity's authentic purpose, both historical and transcendent. Therefore, “earthly progress must be carefully distinguished from the growth of Christ's kingdom. Nevertheless, to the extent that the former can contribute to the better ordering of human society, it is of vital concern to the kingdom of God”[67].

Notes: [67] Second Vatican Ecumenical Council, Pastoral Constitution Gaudium et Spes, 39: AAS 58 (1966), 1057. 

[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)] 

Lk 8, 4-15 + CSDC and CV

Luke 8, 4-15 + CSDC and CV 

CV 33b. Other causes, however, mentioned only in passing in the Encyclical, have since emerged with greater clarity. A case in point would be the evaluation of the process of decolonization, then at its height. Paul VI hoped to see the journey towards autonomy unfold freely and in peace. More than forty years later, we must acknowledge how difficult this journey has been, both because of new forms of colonialism and continued dependence on old and new foreign powers, and because of grave irresponsibility within the very countries that have achieved independence.

Rerum Novarum dealt with the labour. Its methodology became a lasting paradigm

CSDC 90. Rerum Novarum dealt with the labour question using a methodology that would become “a lasting paradigm” [146] for successive developments in the Church's social doctrine. The principles affirmed by Pope Leo XIII would be taken up again and studied more deeply in successive social encyclicals. The whole of the Church's social doctrine can be seen as an updating, a deeper analysis and an expansion of the original nucleus of principles presented in Rerum Novarum. With this courageous and farsighted text, Pope Leo XIII “gave the Church ‘citizenship status' as it were, amid the changing realities of public life” [147] and made an “incisive statement” [148] which became “a permanent element of the Church's social teaching”[149]. He affirmed that serious social problems “could be solved only by cooperation between all forces” [150] and added that, “in regard to the Church, her cooperation will never be found lacking”[151].

Notes: [146] John Paul II, Encyclical Letter Centesimus Annus, 5: AAS 83 (1991), 799. [147] John Paul II, Encyclical Letter Centesimus Annus, 5: AAS 83 (1991), 799. [148] John Paul II, Encyclical Letter Centesimus Annus, 56: AAS 83 (1991), 862. [149] John Paul II, Encyclical Letter Centesimus Annus, 60: AAS 83 (1991), 865. [150] John Paul II, Encyclical Letter Centesimus Annus, 60: AAS 83 (1991), 865. [151] Leo XIII, Encyclical Letter Rerum Novarum: Acta Leonis XIII, 11 (1892), 143; cf. John Paul II, Encyclical Letter Centesimus Annus, 56: AAS 83 (1991), 862. 

(Luke 8, 4-15) Embrace it with a generous and good heart, and bear fruit through perseverance

[4] When a large crowd gathered, with people from one town after another journeying to him, he spoke in a parable. [5] "A sower went out to sow his seed. And as he sowed, some seed fell on the path and was trampled, and the birds of the sky ate it up. [6] Some seed fell on rocky ground, and when it grew, it withered for lack of moisture. [7] Some seed fell among thorns, and the thorns grew with it and choked it. [8] And some seed fell on good soil, and when it grew, it produced fruit a hundredfold." After saying this, he called out, "Whoever has ears to hear ought to hear." [9] Then his disciples asked him what the meaning of this parable might be. [10] He answered, "Knowledge of the mysteries of the kingdom of God has been granted to you; but to the rest, they are made known through parables so that 'they may look but not see, and hear but not understand.' [11] "This is the meaning of the parable. The seed is the word of God. [12] Those on the path are the ones who have heard, but the devil comes and takes away the word from their hearts that they may not believe and be saved. [13] Those on rocky ground are the ones who, when they hear, receive the word with joy, but they have no root; they believe only for a time and fall away in time of trial. [14] As for the seed that fell among thorns, they are the ones who have heard, but as they go along, they are choked by the anxieties and riches and pleasures of life, and they fail to produce mature fruit. [15] But as for the seed that fell on rich soil, they are the ones who, when they have heard the word, embrace it with a generous and good heart, and bear fruit through perseverance.

CSDC 324. Those who recognize their own poverty before God, regardless of their situation in life, receive particular attention from him: when the poor man seeks, the Lord answers; when he cries out, the Lord listens. The divine promises are addressed to the poor: they will be heirs to the Covenant between God and his people. God's saving intervention will come about through a new David (cf. Ezek 34:22-31), who like King David — only more so — will be defender of the poor and promoter of justice; he will establish a new covenant and will write a new law in the hearts of believers (cf. Jer 31:31-34). When sought or accepted with a religious attitude, poverty opens one to recognizing and accepting the order of creation. In this perspective, the “rich man” is the one who places his trust in his possessions rather than in God, he is the man who makes himself strong by the works of his own hands and trusts only in his own strength. Poverty takes on the status of a moral value when it becomes an attitude of humble availability and openness to God, of trust in him. This attitude makes it possible for people to recognize the relativity of economic goods and to treat them as divine gifts to be administered and shared, because God is the first owner of all goods.

[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)] 

Lk 8, 1-3 + CSDC and CV

Luke 8, 1-3 + CSDC and CV 

CV 33a. More than forty years after Populorum Progressio, its basic theme, namely progress, remains an open question, made all the more acute and urgent by the current economic and financial crisis. If some areas of the globe, with a history of poverty, have experienced remarkable changes in terms of their economic growth and their share in world production, other zones are still living in a situation of deprivation comparable to that which existed at the time of Paul VI, and in some cases one can even speak of a deterioration. It is significant that some of the causes of this situation were identified in Populorum Progressio, such as the high tariffs imposed by economically developed countries, which still make it difficult for the products of poor countries to gain a foothold in the markets of rich countries.

Rerum Novarum became the document inspiring Christian activity in the social sphere 

CSDC 89c Rerum Novarum became the document inspiring Christian activity in the social sphere and the point of reference for this activity[145]. The Encyclical's central theme is the just ordering of society, in view of which there is the obligation to identify criteria of judgment that will help to evaluate existing socio-political systems and to suggest lines of action for their appropriate transformation.

Notes: [145] Cf. Pius XI, Encyclical Letter Quadragesimo Anno, 39 AAS 23 (1931), 189; Pius XII, Radio Message for the fiftieth anniversary of Rerum Novarum: AAS 33 (1941), 198.

(Luke 8, 1-3) Preaching and proclaiming the good news of the kingdom of God

[1] Afterward he journeyed from one town and village to another, preaching and proclaiming the good news of the kingdom of God. Accompanying him were the Twelve [2] and some women who had been cured of evil spirits and infirmities, Mary, called Magdalene, from whom seven demons had gone out, [3] Joanna, the wife of Herod's steward Chuza, Susanna, and many others who provided for them out of their resources.

CSDC 147. Woman is the complement of man, as man is the complement of woman: man and woman complete each other mutually, not only from a physical and psychological point of view, but also ontologically. It is only because of the duality of “male” and “female” that the “human” being becomes a full reality. It is the “unity of the two”[288], or in other words a relational “uni-duality”, that allows each person to experience the interpersonal and reciprocal relationship as a gift that at the same time is a mission: “to this ‘unity of the two' God has entrusted not only the work of procreation and family life, but the creation of history itself”[289]. “The woman is ‘a helper' for the man, just as the man is ‘a helper' for the woman!”[290]: in the encounter of man and woman a unitary conception of the human person is brought about, based not on the logic of self-centredness and self-affirmation, but on that of love and solidarity. 

Notes: [288] John Paul II, Apostolic Letter Mulieris Dignitatem, 11: AAS 80 (1988), 1678. [289] John Paul II, Letter to Women, 8: AAS 87 (1995), 808. [290] John Paul II, Sunday Angelus (9 July 1995): L'Osservatore Romano, English edition, 12 July 1995, p. 1; cf. Congregation for the Doctrine of the Faith, Letter to the Bishops of the Catholic Church on the Collaboration of Men and Women in the Church and in the World: L'Osservatore Romano, English edition, 11/18 August 2004, pp. 5-8.

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)] 

Lk 7, 36-50 + CSDC and CV

Luke 7, 36-50 + CSDC and CV 

CV 32d. This requires further and deeper reflection on the meaning of the economy and its goals [84], as well as a profound and far-sighted revision of the current model of development, so as to correct its dysfunctions and deviations. This is demanded, in any case, by the earth's state of ecological health; above all it is required by the cultural and moral crisis of man, the symptoms of which have been evident for some time all over the world.

Notes: [84] Cf. John Paul II, Message for the 2000 World Day of Peace, 15: AAS 92 (2000), 366. 

Rerum Novarum lists errors that give rise to social ills

CSDC 89b Rerum Novarum lists errors that give rise to social ills, excludes socialism as a remedy and expounds with precision and in contemporary terms “the Catholic doctrine on work, the right to property, the principle of collaboration instead of class struggle as the fundamental means for social change, the rights of the weak, the dignity of the poor and the obligations of the rich, the perfecting of justice through charity, on the right to form professional associations”[144].

Notes: [144] Congregation for Catholic Education, Guidelines for the Study and Teaching of the Church's Social Doctrine in the Formation of Priests, 20, Vatican Polyglot Press, Rome 1988, p. 24.

(Luke 7, 36-50) Who is this who even forgives sins?

[36] A Pharisee invited him to dine with him, and he entered the Pharisee's house and reclined at table. [37] Now there was a sinful woman in the city who learned that he was at table in the house of the Pharisee. Bringing an alabaster flask of ointment, [38] she stood behind him at his feet weeping and began to bathe his feet with her tears. Then she wiped them with her hair, kissed them, and anointed them with the ointment. [39] When the Pharisee who had invited him saw this he said to himself, "If this man were a prophet, he would know who and what sort of woman this is who is touching him, that she is a sinner." [40] Jesus said to him in reply, "Simon, I have something to say to you." "Tell me, teacher," he said. [41] "Two people were in debt to a certain creditor; one owed five hundred days' wages and the other owed fifty. [42] Since they were unable to repay the debt, he forgave it for both. Which of them will love him more?" [43] Simon said in reply, "The one, I suppose, whose larger debt was forgiven." He said to him, "You have judged rightly." [44] Then he turned to the woman and said to Simon, "Do you see this woman? When I entered your house, you did not give me water for my feet, but she has bathed them with her tears and wiped them with her hair. [45] You did not give me a kiss, but she has not ceased kissing my feet since the time I entered. [46] You did not anoint my head with oil, but she anointed my feet with ointment. [47] So I tell you, her many sins have been forgiven; hence, she has shown great love. But the one to whom little is forgiven, loves little." [48] He said to her, "Your sins are forgiven." [49] The others at table said to themselves, "Who is this who even forgives sins?" [50] But he said to the woman, "Your faith has saved you; go in peace." 

CSDC 488. Before being God's gift to man and a human project in conformity with the divine plan, peace is in the first place a basic attribute of God: “the Lord is peace” (Jdg 6:24). Creation, which is a reflection of the divine glory, aspires to peace. God created all that exists, and all of creation forms a harmonious whole that is good in its every part (cf. Gen 1:4,10,18,21,25,31). Peace is founded on the primary relationship that exists between every human being and God himself, a relationship marked by righteousness (cf. Gen 17:1). Following upon the voluntary act by which man altered the divine order, the world experienced the shedding of blood and division. Violence made its appearance in interpersonal relationships (cf. Gen 4:1-16) and in social relationships (cf. Gen 11:1-9). Peace and violence cannot dwell together, and where there is violence, God cannot be present (cf. 1 Chr 22:8-9).

[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)]