Friday, August 29, 2014
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.
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.
[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)]
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