Wednesday, August 20, 2014
Lk 6, 1-11 + CSDC and CV
Luke 6, 1-11 +
CSDC and CV
CV 30a. In this context, the theme of
integral human development takes on an even broader range of meanings: the
correlation between its multiple elements requires a commitment to foster
the interaction of the different levels of human knowledge in order to
promote the authentic development of peoples. Often it is thought that
development, or the socio-economic measures that go with it, merely require to
be implemented through joint action. This joint action, however, needs to be
given direction, because “all social action involves a doctrine”[74]. In view of the complexity of the issues, it is
obvious that the various disciplines have to work together through an orderly
interdisciplinary exchange. Charity does not exclude knowledge, but rather
requires, promotes, and animates it from within.
Notes: [74] Ibid., 39: loc. cit., 276-277.
CSDC 83. The
first recipient of the Church's social doctrine is the Church community in its
entire membership, because everyone has social responsibilities that must be
fulfilled. The conscience is called by this social teaching to recognize
and fulfil the obligations of justice and charity in society. This doctrine is
a light of moral truth that inspires appropriate responses according to the
vocation and ministry of each Christian. In the tasks of evangelization, that
is to say, of teaching, catechesis and formation that the Church's social
doctrine inspires, it is addressed to every Christian, each according to the
competence, charisms, office and mission of proclamation that is proper to each
one[127]. This social doctrine implies as
well responsibilities regarding the building, organization and functioning of
society, that is to say, political, economic and administrative obligations —
obligations of a secular nature — which belong to the lay faithful, not to
priests or religious[128]. These responsibilities belong to the laity in a
distinctive manner, by reason of the secular condition of their state of life,
and of the secular nature of their vocation[129]. By fulfilling these
responsibilities, the lay faithful put the Church's social teaching into action
and thus fulfil the Church's secular mission[130].
Notes: [127] Cf. Catechism of the Catholic Church,
2039. [128] Cf. Catechism of the Catholic Church, 2442. [129] Cf. John
Paul II, Post-Synodal Apostolic Exhortation Christifideles Laici, 15:
AAS 81 (1989), 413; Second Vatican Ecumenical Council, Dogmatic
Constitution Lumen Gentium, 31: AAS 57 (1965), 37. [130] Cf.
Second Vatican Ecumenical Council, Pastoral Constitution Gaudium et Spes,
43: AAS 58 (1966), 1061-1064; Paul VI, Encyclical Letter Populorum
Progressio, 81: AAS 59 (1967), 296-297.
[1] While he was going through a field of grain on a
sabbath, his disciples were picking the heads of grain, rubbing them in their
hands, and eating them. [2] Some Pharisees said, "Why are you doing what
is unlawful on the sabbath?" [3] Jesus said to them in reply, "Have
you not read what David did when he and those (who were) with him were hungry?
[4] (How) he went into the house of God, took the bread of offering, which only
the priests could lawfully eat, ate of it, and shared it with his companions."
[5] Then he said to them, "The Son of Man is lord of the sabbath."
[6] On another sabbath he went into the synagogue and taught, and there was a
man there whose right hand was withered. [7] The scribes and the Pharisees
watched him closely to see if he would cure on the sabbath so that they might
discover a reason to accuse him. [8] But he realized their intentions and said
to the man with the withered hand, "Come up and stand before us." And
he rose and stood there. [9] Then Jesus said to them, "I ask you, is it
lawful to do good on the sabbath rather than to do evil, to save life rather
than to destroy it?" [10] Looking around at them all, he then said to him,
"Stretch out your hand." He did so and his hand was restored. [11]
But they became enraged and discussed together what they might do to Jesus.
CSDC CSDC 578. The Church teaches
men and women that God offers them the real possibility of overcoming evil and
attaining good. The Lord has redeemed mankind “bought with a price” (1 Cor
6:20). The meaning and basis of the Christian commitment in the world are
founded on this certainty, which gives rise to hope despite the sin that deeply
marks human history. The divine promise guarantees that the world does not
remain closed in upon itself but is open to the Kingdom of God. The Church
knows the effects of “the mystery of lawlessness” (2 Thes 2:7), but she also
knows that “there exist in the human person sufficient qualities and energies,
a fundamental ‘goodness' (cf. Gen 1:31), because he is the image of the Creator,
placed under the redemptive influence of Christ, who ‘united himself in some
fashion with every man', and because the efficacious action of the Holy Spirit
‘fills the earth' (Wis 1:7)”[1214].
Notes: [1214] John Paul II, Encyclical Letter Sollicitudo Rei Socialis,
47: AAS 80 (1988), 580.
[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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