Monday, August 11, 2014
Lk 3, 23-38 + CSDC and CV
Luke 3, 23-38 +
CSDC and CV
CV 28b. In
economically developed countries, legislation contrary to life is very
widespread, and it has already shaped moral attitudes and praxis, contributing
to the spread of an anti-birth mentality; frequent attempts are made to export
this mentality to other States as if it were a form of cultural progress. Some
non-governmental Organizations work actively to spread abortion, at times
promoting the practice of sterilization in poor countries, in some cases not
even informing the women concerned. Moreover, there is reason to suspect that
development aid is sometimes linked to specific health-care policies which
de facto involve the imposition of strong birth control measures. Further
grounds for concern are laws permitting euthanasia as well as pressure from
lobby groups, nationally and internationally, in favour of its juridical
recognition.
CSDC 75. Faith and reason represent the two
cognitive paths of the Church's social doctrine: Revelation and human nature.
The “knowing” of faith understands and directs the life of men and women
according to the light of the historical-salvific mystery, God's revelation and
gift of himself to us in Christ. This understanding of faith includes reason,
by means of which — insofar as possible — it unravels and comprehends revealed
truth and integrates it with the truth of human nature, found in the divine
plan expressed in creation[106]. This is the integral truth of the human
person as a spiritual and corporeal being, in relationship with God, with other
human beings and with other creatures[107]. Being
centred on the mystery of Christ, moreover, does not weaken or exclude the role
of reason and hence does not deprive the Church's social doctrine of
rationality or, therefore, of universal applicability. Since the mystery of
Christ illuminates the mystery of man, it gives fullness of meaning to human
dignity and to the ethical requirements which defend it. The Church's social
doctrine is knowledge enlightened by faith, which, as such, is the expression
of a greater capacity for knowledge. It explains to all people the truths that
it affirms and the duties that it demands; it can be accepted and shared by
all.
Notes: [106] Cf. Second Vatican Ecumenical Council, Declaration Dignitatis Humanae, 14: AAS
58 (1966), 940. [107] Cf. John Paul II, Encyclical Letter Veritatis Splendor, 13, 50, 79: AAS 85 (1993), 1143-1144,
1173-1174, 1197.
[23] When Jesus
began his ministry he was about thirty years of age. He was the son, as was
thought, of Joseph, the son of Heli, [24] the son of Matthat, the son of Levi,
the son of Melchi, the son of Jannai, the son of Joseph, [25] the son of
Mattathias, the son of Amos, the son of Nahum, the son of Esli, the son of
Naggai, [26] the son of Maath, the son of Mattathias, the son of Semein, the
son of Josech, the son of Joda, 27 the son of Joanan, the son of Rhesa, the son
of Zerubbabel, the son of Shealtiel, the son of Neri, 28 the son of Melchi, the
son of Addi, the son of Cosam, the son of Elmadam, the son of Er, [29] the son
of Joshua, the son of Eliezer, the son of Jorim, the son of Matthat, the son of
Levi, [30] the son of Simeon, the son of Judah, the son of Joseph, the son of
Jonam, the son of Eliakim, [31] the son of Melea, the son of Menna, the son of
Mattatha, the son of Nathan, the son of David, [32] the son of Jesse, the son
of Obed, the son of Boaz, the son of Sala, the son of Nahshon, [33] the son of
Amminadab, the son of Admin, the son of Arni, the son of Hezron, the son of
Perez, the son of Judah, [34] the son of Jacob, the son of Isaac, the son of
Abraham, the son of Terah, the son of Nahor, [35] the son of Serug, the son of
Reu, the son of Peleg, the son of Eber, the son of Shelah, [36] the son of
Cainan, the son of Arphaxad, the son of Shem, the son of Noah, the son of
Lamech, [37] the son of Methuselah, the son of Enoch, the son of Jared, the son
of Mahalaleel, the son of Cainan, [38] the son of Enos, the son of Seth, the
son of Adam, the son of God.
CSDC CSDC 29. The love that inspires
Jesus' ministry among men is the love that he has experienced in his intimate
union with the Father. The New Testament allows us to enter deeply into the
experience, that Jesus himself lives and communicates, the love of God his
Father — “Abba” — and, therefore, it permits us to enter into the very heart of
divine life. Jesus announces the liberating mercy of God to those whom he meets
on his way, beginning with the poor, the marginalized, the sinners. He invites
all to follow him because he is the first to obey God's plan of love, and he
does so in a most singular way, as God's envoy in the world. Jesus'
self-awareness of being the Son is an expression of this primordial
experience. The Son has been given everything, and freely so, by the Father:
“All that the Father has is mine” (Jn 16:15). His in turn is the mission
of making all men sharers in this gift and in this filial relationship: “No
longer do I call you servants, for the servant does not know what his master is
doing; but I have called you friends, for all that I have heard from my Father
I have made known to you” (Jn 15:15). For Jesus, recognizing the
Father's love means modelling his actions on God's gratuitousness and mercy; it
is these that generate new life. It means becoming — by his very existence —
the example and pattern of this for his disciples. Jesus' followers are
called to live like him and, after his Passover of death and
resurrection, to live also in him and by him, thanks to the
superabundant gift of the Holy Spirit, the Consoler, who internalizes Christ's
own style of life in human hearts.
[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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